tihrary  of  Che  ^theological  ^tmimxy 

PRINCETON  •  NEW  JERSEY 


•a^D* 


From  the  Library  of 
Professor  Joseph  A.  Alexander 
1860 


BP109  .816  1833 

Koran/ 

V.2 
V.2 


THE    KORAN 


COMMONLY  CALLED 


THE     ALCORAN     OF     MOHAMMED. 


VOL.  II. 


Vol.  II.— a 


Nulla  falsa  doctrina  est,  quae  non  aliquid  veri  permisceat. 

AuGUJiTIN.   QUJEST.  EvANG.  I.  2,  C.  40. 


THE     KORAN, 


COMMONLY  CALLED 


THE     ALCORAN     OF     MOHAMMED; 


TRANSLATED  INTO  ENGLISH 


IMMEDIATELY  FROM  THE  ORIGINAL  ARABIC; 


WITH 


EXPLANATORY    NOTES  TAKEN  FROM  THE    MOST  APPROVED    COMMENTATORS  ; 

TO  AVHICH  IS  PREFIXED 

A    PRELIMINARY    DISCOURSE. 

BY 

GEORGE  SALE,  GENT. 

A  NEW  EDITION. 

WITH  A  MEMOIR  OF  THE  TRANSLATOR, 

AM)   WITH  VARIOUS  READINGS  AND    ILLUSTRATIVE    NOTES    FROM  SAVARY'S  VERSION 

OF  THE  KORAN. 

IN  TWO  VOLUMES. 

VOL.  II. 


PHILADELPHIA: 
THOMAS  WARDLE,  13  MINOR  STREET. 

JOHN  WILEY,  LAW  RUILDINOS,  CORNER  OF  NASSAU  AND  CEDAR  STREETS, 

NEW   YORK. 

1833. 


Philadelphia : 

Printed  by  James  Kay,  Jun.,  &.  Co. 

Race  above  4th  Street. 


CONTENTS  OF  VOL.  II. 


THE  KORAN. 

Chap.  11.   Intitled,  Hud  j  containing  123  verses                 .  9 

12.  Intitled,  Joseph  ;  cont.  Ill  verses       ...  24 

13.  Intitled,  Thunder  ;  cont.  43  verses      ...  39 

14.  Intitled,  Abraham  j  cont.  52  verses      ...  44 

15.  Intitled,  Al  Hejr  ;  cont.  99  (100)  verses           .              .  50 

16.  Intitled,  The  Bee  {The  Bees)  ;  cont.  128  verses           .  56 

17.  Intitled,  The  Night-Journey  ;  cont.  110(111)  verses  71 

18.  Intitled,  The  Cave  ;  cont.    1 1  1  (  1 10)  verses     .              .  84 

19.  Intitled,  Mary  ;  cont.  80  (98)  verses                 .              .  97 

20.  Intitled,  T.  H.  cont.  134  (135)  verses               .             .  105 

21.  Intitled,  The  Prophets  ;  cont.  112  verses         .              .  1 17 

22.  Intitled,  The  Pilgrimage  ;  cont.  78  verses       .              .  127 

23.  Intitled,  The  True  Believers  J  cont.  118  verses           .  137 

24.  Intitled,  Light;  cont.  74  (64)  verses  .              .             .  144 

25.  Intitled,  Al  Forkan  {The  Koran)  ;  cont.  77  verses  155 

26.  Intitled,  The  Poets  ;  cont.  227  (228)  verses     .              .  162 

27.  Intitled,  The  Ant ;  cont.  93  (95)  verses            .              .  170 

28.  Intitled,  The  Story  {The  History)  ;  cont.  87  (88)  verses  179 

29.  Intitled,  The  Spider  j  cont.  69  verses                .             .  189 

30.  Intitled,  The  Greeks  ;  cont.  60  verses              .              .  195 

31.  Intitled,  Lokman  ;  cont.  34  verses       .  .  .201 

32.  Intitled,  Adoration  ;  cont.  29  (30)  verses           .             .  205 

33.  Intitled,  The  Confederates  {The  Conspirators)  ;  cont.  73 

verses            .             .              ....  208 

34.  Intitled,  Saba  J  cont.  54  verses  .  .  .221 

35.  Intitled,  The  Creator  {The  Angels);  cont.  45  verses  228 

36.  Intitled,  Y.  S.  (I.  S.)  ;  cont.  83  verses               .              .  232 

37.  Intitled,  Those    who    rank    themselves    in    Order   {The 

Classes);  cont.  182  verses    ....  238 

38.  Intitled,  S ;  cont.  86  (88)  verses           .         '     .              .  345 


O  CONTENTS  OF   VOL.   II. 

Chap.  39.  Intiiled,  The  Troops;  containing  75  verses      .  251 

40.  Intitled,  The  True  Believer  ;  cont.  85  verses  .              .  259 

41.  Intitlcd,  Are    distinctly  Explained   {The  Explanation)', 

cont.  54  (55)  verses               ....  365 

42.  Intitled,  Consultation  {The  Council)',  cont,  53  verses  270 

43.  Intitled,  The  Ornaments  of  Gold  (Dress)  ;  cont.  89  verses  275 

44.  Intitled,  Smoke ;  cont.  57  (59)  verses                .              .  280 

45.  Intitled,  The  Kneeling  j  cont.  36  verses           .              .  283 

46.  Intitled,  Al  Ahkaf;  cont.  35  verses      .              .              .  286 

47.  Intitled,  Mohammed  (The  Battle)  ;  cont.  38(40)  verses  290 

48.  Intitled,  The  Victory  ;  cont.  29  verses              .              .  294 

49.  Intitled,  The  Inner  Apartments  (The  Sanctuary) ;  cont. 

18  verses      ......  299 

50.  Intitled,  K.  ;  cont.  45  verses     .              .          '     .              .  302 

51.  Intitled,  The  Dispersing  (The   Breath  of  the  Winds); 

cont.  60  verses          .....  305 

52.  Intitled,  The  Mountain  ;  cont.  48  (49)  verses                .  308 

53.  Intitled,  The  Star ;  cont.  61  verses      .              .              .  310 

54.  Intitled,  The  Moon  ;  cont.  55  verses  .              .              .  313 

55.  Intitled,  The  Merciful  ;  cont.  78  verses            .              .  316 

56.  Intitled,  The  Inevitable  (The  Judgment) ;  com.  99  (96) 

verses  .  .  .  .  .  .319 

57.  Intiiled,  Iron ;  cont.  29  verses              .             .              .  323 

58.  Intitled,  She  who  disputed  (The  Complaint)  ;  cont.   22 

verses            .....               .  327 

59.  Intitled,  The  Emigration  (The  Assembly)  ;  cont.  24  (25) 

verses             ......  330 

60.  Intitled,  She  who  is  tried  (The  Proof)  ;  cont.  13  verses  333 

61.  Intitled,  Battle  Array  (TViC^rroJ/)  ;  cont.   14  verses  335 

62.  Intitled,  The  Assembly  (i^nrfaj')  ;  cont,   11  verses  -  338 

63.  Intitled,  The  Hypocrites  (TVie /?wpiot<5);  cont.  1 1  verses  339 

64.  Intitled,  Mutual  Deceit  (Knavery)  ;  cont.  18  verses  341 

65.  Intitled,  Divorce  ;  cont.  12  verses       .              .              .  343 

66.  Intitled,  Prohibition  ;  cont.  12  verses               .             .  345 

67.  intitled,  The  Kingdom  ;  cont.  30  verses          .              .  348 

68.  Intitled,  The  Pen  ;  cont.  52  verses      .              .              .  350 

69.  Intitled,  The  Infallible  (T^Ae   Inevitable  Day)  ;  cont.    52 

verses            ......  353 

70.  Intitled,  The  Steps  [The  Classes,  or  The  Orders);  cont. 

44  verses      ......  355 

71.  Intitled,  Noah  ;  cont.  28  verses            .              .              .  357 

72.  Intitled,  The  Genii  ;  cont.  28  verses    .               .              .  359 

73.  Intitled,  The  Wrapped  up  (The  Prophet  clothed  in   his 

Dress) ;  cont.  19  (20)  verses              -             .             .  361 


CONTENTS  OF   VOL    II.  ' 

Chap.  74.    Intitlecl,  The  Covered  {The  Month)  ;  containing 

55  verses       .  .  .  .  .  .363 

75.  Intitled,  The  Resurrection  ;  cont.  40  verses    .  .  366 

76.  Intitled,  Man;  cont.  31  (30)  verses       .  .  .  367 

77.  Intitled,   Those  which  are  sent  {The  Messengers)  ;  cont. 

50  verses       ......         370 

78.  Intitled,  The  News(77ie  Important  News)  ;  cont.  40  (41) 

verses  .  .  .  •  •  .371 

79.  Intitled,  Those  who  tear  forth  {The  Ministers  of  Ven- 

geance) ;  cont.  46  (47)  verses  .  .  .  373 

80.  Intitled,  He  frowned  {The  Froivning  Brow);  cont.   42 

verses  ......  374 

81.  Intitled,  The  Folding  up  {The  Darkness)  ',  cont.  29  (28) 

verses  ......  376 

82.  Intitled,  The  Cleaving  in  sunder  {The  Breaking) ;  cont. 

19  verses        ......  377 

83.  Intitled,    Those  who    give    short   Measure  or   Weight 

{The  Unjust  Measure)  ;  cont.  36  verses       •  .  378 

84.  Intitled,  The  Rending  in  sunder  {The  Opening)  ;  cont. 

23  (23)  verses  .         ,      .  .  .  .  380 

85.  Intitled,  The  Celestial  Signs  ;  cont.  22  verses  ,  381 

86.  Intitled,  The  Star  which  appearcth  by  Night  {The  Noc- 

turnal Star);  cont.  17  verses  .  .  .  382 

87.  Intitled,  The  Most  High  ;  cont.  19  verses       .  .  383 

88.  Intitled,  The  Overwhelming  {The  Gloomy  Veil)',  cont. 

26 (27)  verses  .....  384 

89.  Intitled,  The  Day-break  ;  cont.  30  verses  .         385 

90.  Intitled,  The  Territory  {The  City)  ;  cont.  20  verses  388 

91.  Intitled,  The  Sun;  cont.  15  (16)  verses  .  .  389 

92.  Intitled,  The  Night ;  cont.  21  verses   .  .  .  390 

93.  Intitled,   The  Brightness  {The  Sun  in  his  Meridian)  ; 

cont.  1 1  verses  .  .  .  .  .  39 1 

94.  Intitled,  Have  we  not  opened  {The  Expanding)  ;  cont. 

8  verses         .  .  .  .  .391 

95.  Intitled,  The  Fig  {The  Fig-tree)  ;  cont.  8  verses         .         392 

96.  Intitled,    Congealed   Blood  {The   Union  of  the  Sexes); 

cont.  19  verses  .....  393 

97.  Intitled,  Al  Kadr  {The  Celebrated  Night)  ;  cont.  5  verses  394 

98.  Intitled,  The  Evidence;  cont.  8  verses  .  .  395 

99.  Intitled,  The  Earthquake  ;  cont,  8  verses       .  .  396 

100.  Intitled,    The    Wur-Horses    whicli    run    swifily    {The 

Coursers)  ;  cont.  1 1  verses  .  .  .  .396 

101.  Intitled,  The  Striking  {The  Day  of  Calamities)  ;  cont. 

10  (8)  verses  .....  397 


8  CONTENTS  OF  VOL.  II. 

Chap.    102.  Intitled,    The  Emulous  Desire  of  multiplying 

(The  Love  of  Gain)  }  containing  a  vei'ses     .  .  398 

103.  Intitled,  The  Afternoon  ;  cont.  3  verses         .  .  399 

104.  Intitled,  The  Slanderer ;  cont.  9  verses         .  .  399 

105.  Intitled,  The  Elephant  ;  cont.  5  verses  .  .  400 

106.  Intitled,  Koreish  (The  Koreishitcs) ',  cont.  4  verses  402 

107.  Intitled,  Necessaries    (The    Succouring  Hand)',   cont. 

7  verses        ......  403 

108.  Intitled,  Al  Cawthar  5  cont.  3  verses  .  .  403 

109.  Intitled,  The  Unbelievers  ;  cont.  6  verses     .  .  404 

110.  Intitled,  Assistance;  cont.  3  verses  .  .  .  405 

111.  Intitled,  Abu  Laheb ;  cont.  5  verses  .  .  406 

112.  Intitled,  The  Declaration  of  God's  Unity  (Unity) ;  cont. 

4  verses        .  .  .  .  .  ,.  407 

113.  Intitled,  the  Day-break  (The  God  of  Morning) ;  cont. 

5  verses        .  .....  407 

114.  Intitled,  Men ;  cont.  6  verses  .  .  .  408 


AL    KORAN. 


CHAPTER  XL 

IlMTITlED    HUD^  ;    REVEALED    AT    MeCCA. 

In  the  name  of  the  most  merciful  God. 

Al.  R''.  This  book,  the  verses  whereof  are  guarded  against 
corruption^  and  are  also  distinctly  explained**,  is  a  revelation  from 
the  wise,  the  knowing  God :  tliat  ye  serve  not  any  other  than 
God*;  (verily  I  am  a  denouncer  of  threats,  and  a  bearer  of  good 
tidings  unto  you  from  him);  and  that  ye  ask  pardon  of  your  Loud, 
and  then  be  turned  unto  him.  He  will  cause  you  to  enjoy  a  plen- 
tiful provision,  until  a  prefixed  time:  and  unto  every  one  that 
hath  merit  by  good  works,  will  he  give  his  abundant  reward. 
But  if  ye  turn  back,  verily  I  fear  for  you  the  punishment  of  the 

a  The  story  of  which  prophet  is  repeated  in  this  chapter.  (Savary's  translation 
adds,  "  Peace  be  with  him.") 

b     See  the  Prelim,  Disc.  p.  75,  &c.  Vol.  I. 

c  According  to  the  various  senses  which  the  verb  ohkimat,  in  the  original,  may 
bear,  the  commentators  suggest  as  many  different  interpretations.  Some  suppose  the 
meaning  to  be,  according  to  our  version,  that  the  Koran  is  not  liable  to  be  corrupt- 
ed(l),  as  the  law  and  the  gospel  have  been,  in  the  opinion  of  the  Mohammedans  : 
others,  that  every  verse  in  this  particular  chapter  is  in  full  force,  and  not  one  of  them 
abrogated:  others,  that  the  verses  of  the  Koran  are  disposed  in  a  clear  and  perspicu- 
ou.':  method,  or  contain  evident  and  demonstrative  arguments:  and  others,  that  they 
comprise  judicial  declarations,  to  regulate  both  faith  and  practice(2). 

d  The  signification  of  the  verb  fossUat,  which  is  here  used,  being  also  ambigu- 
ous, the  meaning  ol  this  passage  is  supposed  to  be,  either  that  the  verses  are  distinctly 
proposed  or  expressed  in  a  clear  manner;  or  that  the  subject-matter  of  the  whole  may 
be  distinguished  or  divided  into  laws,  monitions,  and  examples;  or  else  that  the  verses 
were  revealed  by  parcels. 

•  "  A  judicious  method  is  observed  in  this  book.  It  is  the  work  of  one  who  pos- 
sesseth  wisdom  and  knowledge.  The  uuity  of  God  is  enjoined  to  you  therein." — 
Sacary. 

(I)  See  the  Prelim.  Disc.  p.  89,  Vol.  1.  (2)  Al  Bcidawi,  Jallaio'ddin,  Al 

Zamakhshari,  8cc. 

Vol.  H.— 13 


10  AL  KORAN. 

great  day:  unto  God  shall  ye  return;  and  he  is  almighty.  Do 
they  not  double  the  folds  of  their  breasts''*,  that  they  may  con- 
ceal their  designs  from  him?  When  they  cover  themselves  with 
their  garments,  doth  not  he  know  that  which  they  conceal,  and 

that  which  they  discover?     For  he  knoweth  the  innermost 
XII.   parts  of  the  breasts  of  men^.    *  There  is  no  creature  which 

creepeth  on  the  earth,  but  Gob provideth  its  food;  and  he 
knoweth  the  place  of  its  retreat,  and  where  it  is  laid  up^  The 
whole  is  ivritten  in  the  perspicuous  book  of  his  decrees.  It  is  he 
who  hath  created  the  heavens  and  the  earth  in  six  days  (but  his 
throne  was  above  the  waters  before  the  creation  thereof'^),  that 
he  might  prove  you,  and  see  which  of  you  would  excel  in  works. 
If  thou  say.  Ye  shall  surely  be  raised  again,  after  death;  the  unbe- 
lievers will  say,  This  is  nothing  but  manifest  sorcery.  And  verily 
if  we  defer  their  punishment  unto  a  determined  season,  they  will 
say,  What  hindereth  it  from  falling  on  ns  ?  Will  it  not  come 
upon  them  on  a  day,  wherein  there  shall  be  none  to  avert  it  from 
them  ;  and  that  which  they  scoffed  at  shall  encompass  them  ? 
Verily,  if  we  cause  man  to  taste  mercy  from  us,  and  afterwards 
take  it  away  from  him  ;  he  tvill  surely  become  desperate^  and 
ungrateful.  And  if  we  cause  him  to  taste  favour,  after  an  afflic- 
tion hath  befallen  him,  he  will  surely  say.  The  evils  ivhich  I 
suffered  are  passed  from  me  ;  and  he  will  becom.e  joyful  and 
insolent  :  except  those  who  persevere  with  patience,  and  do  that 
which  is  right  ;  they  shall  receive  pardon,  and  a  great  reward. 
Peradventure  thou  wilt  omit  to  publish  part  of  that  which  hath 
been  revealed  unto  theet,  and  thy  breast  will  become  straitened, 

a     Or,  as  it  may  be  trapslated,  Do  they  not  turn  away  their  breasts,  Sfc. 

*  "Do  they  not  wrap  their  hearts  in  a  two  fold  veil,  that  they  may  escape  the 
glance  of  the  Most  High  ?" — Savary. 

b  This  passage  was  occasioned  by  the  words  of  the  idolaters,  who  said  to  one  an- 
other, When  we  let  down  our  curtains  (such  as  the  women  use  in  the  East  to 
screen  themselves  from  the  sight  of  the  men,  when  they  happen  to  be  in  the  room), 
and  wrap  ourselves  up  in  our  garments,  and  fold  up  ottr  breasts  to  conceal  our 
malice  against  Mohammed,  how  should  he  come  to  the  knoivledge  of  it  7  Some 
suppose  this  passage  relates  to  certain  hypocritical  Moslems;  but  this  opinion  is  ge- 
nerally rejected,  because  the  verse  was  revealed  at  Mecca,  and  the  birth  of  hypocrisy 
among  the  Mohammedans  happened -not  till  alter  the  Hejra. 

c  i.  e.  Both  during  its  life,  and  afier  its  death  ;  or  the  repository  of  every  animal, 
before  its  birth,  in  the  loins  and  wombs  of  the  parents. 

d  For  the  Mohammedans  suppose  this  throne,  and  the  wa,ters  wherein  it  stands, 
which  waters  they  imagine  are  supported  by  a  spirit  or  wind,  were,  with  some  other 
things,  created  before  the  heavens  and  earth.  This  fancy  they  borrowed  from  the 
Jews,  who  also  say,  that  the  throne  of  glory  then  stood  in  the  air,  and  was  borne  on 
the  face  of  the  waters,  by  the  breath  of  God's  niouth(l). 

e  Casting  aside  all  hopes  of  the  divine  favour,  for  want  of  patience,  and  trust  in 
God. 

t  "  Should  some  of  my  precepts  slide  from  thy  memory;  or  should  it  be  required 

(1)  Rashi,  ad  Genes,  i.  2.    V.  Reland.  de  Kelig.  Moh.  p.  50,  &c. 


AL  KOHAN.  11 

lest  they  say,  Unless  a  treasure  be  sent  down  unto  him,  or  an 
angel  come  with  him,  to  bear  ivitness  unto  him,  we  will  not 
believe.  Verily  thou  art  a  preacher  only ;  and  God  is  the 
governor  of  all  tilings.  Will  they  say,  he  hath  forged  the  Koran  ? 
Answer,  Bring  therefore  ten  chapters'*  like  unto  it,  forged  by 
yourselves ;  and  call  on  whomsoever  ye  may  to  assist  you, 
except  God,  if  ye  speak  truth.  But  if  they  ivhom  ye  call  to 
your  assistance  hear  you  not  ;  know  that  this  book  hath  been 
revealed  by  the  knowledge  of  God  only'',  and  that  there  is  no 
God  hut  he.  Will  ye  therefore  become  Moslems  ?  Whoso 
chooseth  the  present  life,  and  the  pomp  thereof,  unto  them  will 
we  give  the  recompcjise  of  their  works  therein,  and  the  same 
shall  not  be  diminished  unto  them.  These  are  they  for  whom 
no  other  reward  is  prepared  in  the  next  life,  except  the  fire  of 
hell:  that  which  they  have  done  in  this  life  shall  perish  ;  and 
that  which  they  have  wrought  shall  be  vain.  Shall  he  therefore  be 
compared  toith  them.,  who  followeth  the  evident  declaration  of 
his  Loud,  and  wliom  a  witness  from  liim'^  attendeth,  preceded  by 
the  book  of  Moses'*,  ivhich  ivas  revealed  for  a  guide,  and  out  of 
mercy  to  mankind ?  These  believe  in  the  Koran  :  but  whoso- 
ever of  the  confederate  infidels  believeth  not  therein,  is  threatened 
with  the  fire  of  hell,  ivhich  threat  shall  certainly  be  executed: 
be  not  therefore  in  a  doubt  concerning  it ;  for  it  is  the  trutli  from 
thy  Lord  :  but  the  greater  part  of  men  will  not  believe.  Who 
is  more  unjust  than  he  who  imagineth  a  lie  concerning  God*  .'' 
They  shall  be  set  before  their  Lord,  at  the  day  of  judgment, 
and  the  witnesses'^  shall  say.  These  are  they  who  devised  lies 
against  their  Lord.  Shall  not  the  curse  of  God  fall  on  the 
unjust ;  who  turn  men  aside  from  the  way  of  God,  and  seek  to 
render  it  crooked,  and  who  believe  not  in  tiie  life  to  come  ? 
These  were  not  able  to  prevail  against  God  on  earth,  so  as  to 
escape  punishment ;  neither  had  they  any  protectors  besides 
God  :  their  punishment  shall  be  doubled  unto  them*".  They  could 
not  hear,  neither  did  they  see.  These  are  they  who  have  lost 
their  souls  ;  and  the  idols  which    they   falsely  imagined   have 

from  thee  that  thou  shouldsf  cause  a  treasure  to  appear ;  or  that  an  angel  should  ac- 
company thee  ;  be  not  afllicted." — Savary. 

a  This  was  the  number  which  he  first  challenged  them  to  compose  ;  but  they  not 
being  able  to  do  it,  he  made  the  matter  still  easier,  challenging  them  to  produce  a 
single  chapter  only(l),  comparable  to  the  Koran  in  doctrine  and  eloquence. 

b  Or  containing  several  passages  wrapped  up  in  dark  and  mysterious  expressions, 
which  can  proceed  from,  and  are  perfectly  comprehended  by.  none  but  God(2). 

c    viz.  The  Koran  ;  or,  as  others  suppose,  the  angel  Gabriel. 

d     Which  bears  testimony  thereto. 

*  "  What  crime  can  be  more  horrible,  than  to  accuse  God  of  falsehood  ^"—Sararu. 

e     That  is,  The  angels,  and  prophets,  and  their  own  members. 

f    For  they  shall  bo  punished  both  in  this  life,  and  in  the  next. 

(I)  Sec  chap.  2, p.  190,  and  chap.  10,  p.  400,  Vol.  I.  (2)  See  chap.  3,  p.  238,  Vol.  I. 


12  AL  KORAN. 

abandoned  them.  There  is  no  doubt  but  they  shall  be  most 
miserable  in  the  world  to  come.  But  as  for  those  who  believe, 
and  do  good  works,  and  humble  themselves  before  their  Lord, 
they  shall  be  the  inhabitants  of  paradise  ;  they  shall  remain 
therein  for  ever.  The  similitude  of  the  two  parties'^  is  as  the 
blind  and  the  deaf,  and  as  he  who  seeth  and  heareth  :  shall  they 
be  compared  as  equal  ?  Will  ye  not  therefore  consider  ?  We 
formerly  sent  Noah"*  unto  his  people  ;  and  he  said,  Verily  I  am 
a  public  preacher  unto  you  ;  that  ye  worship  God  alone  ;  verily 
I  fear  for  you  the  punishment  of  the  terrible  day.  But  the  chiefs 
of  his  people,  who  believed  not,  answered,  We  see  thee  to  be  no 
other  than  a  man,  like  unto  us  ;  and  we  do  not  see  that  any  follow 
thee,  except  those  who  are  the  most  abject  among  us,  who  have 
believed  on  thee  by  a  rash  judgment*^ ;  neither  do  we  perceive 
any  excellence  in  you  above  us  :  but  we  esteem  you  to  be  liars. 
Noah  said,  O  my  people,  tell  me  ;  if  I  have  received  an  evident 
declaration  from  my  Lord,  and  he  hath  bestowed  on  me  mercy 
from  himself,  which  is  hidden  from  you,  do  we  compel  you  to 
receive  the  same,  in  case  ye  be  averse  thereto  ?  0  my  people,  I 
ask  not  of  you  any  riches,  for  my  preaching  unto  you:  my 
reward  is  with  God  alone.  I  will  not  drive  away  those  who  have 
believed'^ :  verily  they  shall  meet  their  Lord,  at  the  resurrection; 
but  I  perceive  that  ye  are  ignorant  men.  0  my  people,  who 
shall  assist  me  against  God,  if  I  drive  them  away  ?  Will  ye  not 
therefore  consider  ?  I  say  not  unto  you.  The  treasures  of  God 
are  in  my  power  ;  neither  do  I  say,  I  know  the  secrets  of  God: 
neither  do  I  say,  Verily  I  am  an  angel*-" ;  neither  do  I  say  of 
those  whom  your  eyes  do  contemn,  God  will  by  no  means  bestow 
good  on  them  :  (God  best  knoweth  that  which  is  in  their  souls); 
for  then  should  I  certainly  be  one  of  the  unjust.  They  answered, 
O  Noah,  thou  hast  already  disputed  with  us,  and  hast  multiplied 
disputes  with  us  ;  now  therefore  do  thou  hx'mo^Xh^V punishment 
upon  us  wherewith  thou  hast  threatened  us,  if  thou  speakest  truth. 
iVbffA  said.  Verily  God  alone  shall  bring  it  upon  you,  if  he  pleaseth; 
and  ye  shall  not  prevail  against  him,  so  as  to  escape  the  same. 
Neither  shall  my  counsel  profit  you,  although  I  endeavour  to 
counsel  you  aright,  if  God  shall  please  to  lead  you  into  error. 

a    i.  e.  The  believers  and  tlie  infidels. 

b     See  chap.  7,  p.  34.3,  &c.  Vol.  I. 

c    Fof  want  of  mature  consideration,  and  moved  by  the   first  impulse  of  their 

fancy. 

d  For  this  they  asked  him  to  do,  because  they  were  poor  mean  people.  The 
same  thing  the  Koreish  demanded  of  Mohammed,  but  he  was  forbidden  to  comply 
with  their  request(l). 

e     See  chap.  6,  p.  320,  Vol.  I. 

(1)  See  chap.  G,  p.  320,  \'ol.  I. 


AL  KORAN.  13 

He  is  your  Lord*,  and  unto  him  shall  ye  return.  Will  the 
Mcccans  say,  Mohavimcd  liatli  forged  the  Koran  ?  Answer,  if 
I  have  forged  it,  on  me  be  my  guilt  ;  and  let  me  be  clear  of  that 
which  ye  are  guilty  of.  And  it  was  revealed  unto  Noah,  sai/ing; 
Verily  none  of  thy  people  shall  believe,  except  he  wlio  hath 
already  believed  :  be  not  tlicrefore  grieved,  for  that  which  they 
are  doing.  But  make  an  ark  in  our  presence,  according  to  the 
form  and  dimensions  vi\\\Q\\  we  liave  revealed  unto  thee:  and 
speak  not  unto  me  in  behalf  of  those  who  have  acted  unjustly  ; 
for  they  are  doomed  to  he  drowned.  And  he  built  the  ark  ;  and 
so  often  as  a  company  of  his  people  passed  by  him,  they  derided 
him** :  hut  he  said,  Though  ye  scoff  at  us  now,  we  will  scoff  at 
you  hereafter,  as  ye  scoff  at  us ;  and  ye  shall  surely  know  on 
wjiom  a  punishment  shall  be  inflicled,  which  shall  cover  him  with 
shame,  and  on  whom  a  lasting  punishment  shall  fall,  Thus  loere 
they  employed  until  our  sentence  was  put  in  execution,  and  the 
oven  poured  forth  water^.  Jlnd  we  said  imto  Noah,  Carry  into 
the  ark  of  every  species  of  animals  one  pair'^ ;  and  thy  family*^ 

*  •'  He  is  your  Lord,  and  wise :  unto  him  shall  we  all  return." — Savary. 

a  For  building  a  vessel  in  an  inland  country,  and  so  ftr  from  the  sea  ;  and  for  that 
he  was  turned  carpenter,  after  he  had  set  up  for  a  prophet(l). 

b  Or,  as  the  original  literally  signifies,  boiled  over;  which  is  consonant  to  what 
the  Rabbins  say,  that  the  waters  of  the  deluge  were  boiling  hot. 

This  oven  was,  as  some  say,  at  Cufa,  in  a  spot  whereon  a  mosque  now  stands  ;  or 
as  others  rather  think,  in  a  certain  place  in  India,  or  else  at  Ain  warda  in  Mesopofa- 
mia(2)  ;  and  its  exundation  was  the  sign  by  which  Noah  knew  the  flood  was  com- 
ing(3).  Some  pretend  that  it  was  the  same  oven  which  Eve  ^riade  use  of  to  bake 
her  bread  in,  being  of  a  form  different  from  those  we  use,  having  the  mouth  in  the 
upper  part,  and  that  it  descended  from  patriarch  to  patriarch,  till  it  came  to  Noah(4). 
It  is  remarkable  that  Mohammed,  in  all  probability,  borrowed  this  circumstance  Irom 
the  Persian  Magi,  who  also  fancied  that  the  first  waters  of  the  deluge  gushed  out  of 
the  oven  of  a  certain  old  woman  named  Zala  Cura(5). 

But  ihe  word  tannur,  which  is  here  translated  oven,  also  signifying  the  superficies 
of  the  earth,  or  a  place  whence  waters  spring  forth,  or  where  they  are  collected, 
some  suppose  it  moans  no  moic  in  this  passage,  than  the  spot  or  fissure  whence  the 
fiist  eruption  of  waters  brake  forth. 

c  Or,  as  the  words  may  also  be  rendered,  and  some  commentators  think  they 
ought,  two  pair,  that  is,  two  males  and  two  females  of  each  species  ;  wherein  Ihey 
partly  agree  wilh  divers  Jewish  and  Christian  writers(6),  who  from  the  Hebrew  ex- 
pression, seven  and  seven,  and  two  and  two,  the  male  and  his  female{l),  suppose 
there  went  into  llie  ark  fourteen  pair  of  every  clean,  and  two  pair  of  every  unclean 
species.  There  is  a  tradition  that  God  gathered  together  unto  Noah  all  sorts  of 
beasts,  birds,  and  other  animals  (it  being  indeed  difficult  to  conceive  how  he  should 
come  by  them  all,  without  some  supernatural  assistance),  and  that  as  ho  laid  hold  on 
them,  his  right  h.ind  constantly  fell  on  the  male,  and  his  left  on  the  feiHale(8). 

d     Namely  thy  wife ;  and  thy  sons,  and  their  wives(9). 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Jallalo'ddin,  &c.  (4)  V.  D'llorbe- 

lot,  Bibl.  Orient,  art.  Noah.  (5)  V.  Hyde  de  Rcl.  Vet.  Persar. ;  and  Lord's  Ac- 

count of  the  Ilelig.  of  the  Persces,  p.  9.  (0)  Aben  Ezra,  Justin  Martyr,  Oiigen, 

&c.  (7)  Genes,  vii.  2.  (8)  Jallalo'ddin.  (9)  Al  Beidawi. 


14  AL  KOHAN. 

(exept  him  on  whom  a  previous  sentence  of  destruction  hath 
passed-''),  and  those  who  believed  But  there  believed  not  with 
him,  except  a  few''.  And  Noah  said,  Embark  thereon,  in  the 
name  of  God  ;  while  it  moveth  forward,  and  while  it  standeth 
stilF  ;  for  my  Lord  is  gracious  and  merciful.  And  the  ark 
swam  with  them  between  waves  like  mountains'' :  and  Noah 
called  unto  his  son*",  who  was  separated  from  him,  saying. 
Embark  with  us,  my  son,  and  stay  not  with  the  unbelievers.  He 
answered,  I  will  get  on  a  mountain,  which  will  secure  me  from 

a  This  was  an  unbelieving  son  of  Noah(l),  named  Canaan(2),  orYam(3) ;  though 
others  say  he  was  not  the  son  of  Noah,  but  his  grandson  by  his  son  Ham,  or  his  wife's 
son  by  another  husband  ;  nay,  some  pretend  lie  was  related  to  him  no  farther  than 
by  having  been  educated  and  brought  up  in  his  house(4).  The  best  commentators 
add,  that  Noah's  wife,  named  Waila,  who  was  an  infidel,  was  also  comprehended  in 
this  exception,  and  perished  with  the  son(5). 

b  Noah's  family  being  mentioned  before,  it  is  supposed  that  by  these  words  are 
intended  the  other  believers,  who  were  his  proselytes,  but  not  of  his  family:  whence 
the  common  opinion  among  the  Mohammedans,  of  agreaternumber  than  eight  being 
saved  in  the  ark,  seems  to  have  taken  its  rise(6). 

c  viz.  His  other  wife,  who  was  a  true  believer,  his  three  sons,  Shem,  Ham,  and 
Japhet,  and  their  wives,  and  seventy-two  persons  more(7). 

d  That  is,  omit  no  oppoitunity  of  getting  on  board.  According  to  a  different 
reading,  the  latter  words  may  be  rendered,  tclio  shall  cause  il  to  moce  forward  and 
to  stop,  as  there  shall  be  occasion.  The  commentators  tell  iis  that  the  ark  moved 
forwards,  or  stood  still,  as  Noah  would  have  it,  on  his  pronouncing  only  the  words.  In 
the  name  of  God(S). 

It  is  to  be  observed,  that  the  more  judicious  commentators  make  the  dimensions 
of  the  ark  to  be  the  same  with  those  assigned  by  Moses(9);  notwithstanding  others 
have  enlarged  them  most  extravagantly(lO),  as  some  Christian  writers(ll)  have 
also  done.  They  likewise  tell  us  that  Noah  was  two  years  in  building  theaik,  which 
was  framed  of  Indian  plane  tree(12),  that  it  was  divided  into  three  stories,  of  which 
the  lower  was  designed  for  the  beasts,  the  middle  one  for  the  men  and  women,  and 
the  upper  for  the  birds(13)  ;  and  that  the  men  were  separated  from  the  women  by  the 
body  of  Adam,  which  Noah  had  taken  into  the  ark(14).  This  last  is  a  tradition  of 
the  eastern  Christians(15),  some  of  whom  pretended  that  the  matrimonial  duty  was 
superseded  and  suspended  during  the  time  Noah  and  his  family  were  in  the  ark(16) ; 
though  Ham  has  been  accused  of  not  observing  continency  on  that  occasion,  his 
wife,  il  seems,  bringing  forth  Canaan  in  the  very  aik(17). 

e     The  waters  prevailing  fifteen  cubits  above  the  mountains(18). 

t    See  above,  note  a. 

(1)  Yahya-  (2)  Jallalo'ddln,  Al  Beidawi.  (3)  Ebn  Shohnah.  (4)  Al 

2amakhshari.     V.  D'Herbelot,   Bibl.  Orient,  p.  676.  (5)  Jallalo'ddln,  Al  Za- 

makhshari,  Al  Beidawi.  (6)  See  chap.  7,  p.  344,  Vol.  I.  (7)  See  ibid,  note  a. 

(8)  Al  Beidawi,  &c.  (9)  Idem,  kc.  (10)  Yahya.     V.  Marracc.  in  Alcor.  ji. 

340.  (11)  Origen.  contr.  Cels.  1.  4.     V.  Kircher.  de  Area  Noe,  c.  8.  (12)  Al 

Beidawi.     V.  D'Herbel.  p.  675,  and  Eutych.  p.  34.  (13)  Al  Beidawi.    V.  Eu- 

tych.  Annal.  p.   34.  (14)  Yahya.  (15)  Jacob.  Edessenus,  apud  Baixephani 

de  Parad.  part.  1,  c  14.  Eutych.  ubi  sup.  V.  etiam.  Eliezer.  pirke  c.  23.  (16)  Am- 
bros.  de  Noa  et  Area,  c.  21.  (17)  V.  Heidegger.  Hist.  Patriarchar.  v.  1,  p.  409. 

(18)  Al  Beidawi. 


AL  KOKAN.  15 

the  water.  Noah  replied,  there  is  no  security  this  day  from  the 
decree  of  God,  except  for  him  on  vvliom  he  shall  have  mercy. 
And  a  wave  passed  between  them,  and  he  became  one  of  those 
who  were  drowned^.  And  it  was  said,  0  earth,  swallow  up  thy 
waters,  and  thou,  0  heaven,  withhold  thy  rain.  And  im- 
mediately  the  water  abated,  and  the  decree  was  fulfilled,  and  the 
ark  rested  on  the  mountain  Al  Judi'' ;  and  it  was  said,  Away 
with  the  ungodly  people  !  And  Noah  called  upon  his  Lord,  and 
said,  0  Lord,  verily  my  son  is  of  my  family,  and  thy  promise  is 
true'' :  for  thou  art  the  most  just  of  those  who  exercise  judgment. 

*  "  The  waters  arose,  and  all  men  were  swallowed  up." — Savory. 
a  This  mountain  is  one  of  those  which  divide  Armenia,  on  the  south,  from  Meso- 
potamia, and  that  part  of  Assyria,  which  is  inhabited  by  the  Curds,  from  whom  the 
mountains  took  the  name  of  Cardu,  or  Gardu  ;  by  the  Greeks  turned  into  Gordysei, 
and  oUier  naraes(l).  Mount  al  Judi  (which  name  seems  to  be  a  corruption,  though 
it  be  constantly  so  written  by  the  Arabs,  for  Jordi  or  Giordi)  is  also  called  Tharna- 
nui(^),  probably  from  a  town  at  the  foot  of  it(3),  so  named  from  the  number  of  per- 
sons saved  in  the  ark,  the  word  thamantn  signifying  eighty,  and  overlooks  the  coun- 
try of  Diyar  Rabiah,  near  the  cities  of  Mawsel,  Forda,  and  Jazirat  Ebn  Omar ;  which 
last  place  one  affirms  to  be  but  four  miles  from  the  place  of  the  ark,  and  says  that  a 
Mohammedan  temple  was  built  there  with  the  remains  of  that  vessel,  by  the  Khalif 
Omar  Abn  Ebd'alaziz,  whom  he  by  mistake  calls  Omar  Ebn  al  Khattab(4). 

The  tradition  which  afHrms  the  ark  to  have  rested  on  these  mountains  must  have 
been  very  ancient,  since  it  is  the  tradition  of  the  Chaldeans  themselves(5)  :  the 
Chaldee  paraphrasts  consent  to  their  opinion{6)  which  obtained  very  much  formerly, 
especially  among  the  eastern  Christians(7).  To  confirm  it,  we  are  told,  that  the  re- 
mainders of  the  ark  were  to  be  seen  on  the  Gordyxan  mountains  :  Berosus  and  Aby- 
denus  both  declare  there  was  such  a  report  in  their  time(8)  ;  the  first  observing  that 
several  of  the  inhabitants  thereabouts  scraped  the  pitch  off  the  planks  as  a  rarity,  and 
carried  it  about  them  for  an  amulet :  and  the  latter  saying,  that  they  used  the  wood 
of  the  vessel  against  many  diseases  with  wonderful  success.  The  relics  of  the  ark 
were  also  to  be  seen  here  in  the  time  of  Epiphanius,  if  we  may  believe  him(9)  ;  and 
we  are  told  the  emperor  Heraclius  went  from  the  town  of  Thamanin  up  to  the  moun- 
tain al  Judi,  and  saw  the  place  of  the  aik(lO).  There  was  also  formerly  a  famous 
monastery,  called  the  monastery  of  the  ark,  upon  some  of  these  mountains,  where 
the  Nestorians  used  to  celebrate  a  feast-day  on  the  spot  where  they  supposed  the 
ark  rested  ;  but  in  the  year  of  Christ  776,  that  monastery  was  destroyed  by  lightning, 
with  the  church,  and  a  numerous  congregation  in  it(ll).  Since  which  time  it 
seems  the  credit  of  this  tradition  hath  declined,  and  given  place  to  another,  which 
obtains  at  present,  and  according  to  which  the  ark  rested  on  Mount  Masis  in  Arme- 
nia, called  by  the  Turks,  Aghir  dagh,  or  the  heavy  oi  great  mountain,  and  situate 
about  twelve  leagues  south-east  of  Erivan(12). 

b    Noah  here  challenges  God's  promise,  that  he  would  save  his  family. 

(I)  See  Kocliait.  Phalcg.  1.  l,c.  3.  (2)  Ceogr.  Nub.  p.  202.  (3)  V.D'Her- 

belot  Bibl.  Orient,  p.  404  &  G76,  &  Agathiara,  1.  U,  p.  135.  (4)  Benjamin,  Iiiner. 

p.  61.  (5)  liei-osus,  apud.  .Joseph.  Antiq.  1.  1,  c.  4.  (6)Onkelos  et  Jonathan, 

in  Genes,  viii.  4.  (7)  V.  Eutych.  Annal.  p.  41.  (S;  Uerosus,  apud  Joseph, 

ubi   sup.  Abydenus,  apud  Euseb.,  I'raip.  Ev.  1.  9,  c.  4.  (9)  Ki)ipli.    Hares.   18. 

(10)  Elniaciii.  1.  1,  c.  1.  (11)  V.  Chronic.  Dioiiysii  Patriarch.  Jacobi tar.  apud  As- 
seman.  Bibl.  Orient,  t.  2,  p.  113.  (12)  Al  Bcidawi. 


16  AL  KOKAN. 

God  answered,  0  Noah,  verily  he  is  not  of  thy  family*:  this 
intercession  of  thine  for  him,  is  not  a  righteous  work^  Ask 
not  of  me  therefore  that  wherein  thou  hast  no  knowledge  :  I 
admonish  thee  that  thou  become  not  one  of  the  ignorant.  Noah 
said,  O  Lord,  I  have  recoursenntothee  for  the  assistance  of  t hi/ 
grace,  that  I  ask  not  of  thee  that  wherein  I  have  no  knowledge  ; 
and  unless  thou  forgive  me,  and  be  merciful  unto  me,  I  shall  be 
one  of  those  who  perish.  It  was  said  unto  him,  0  Noah,  come 
down  from  the  ark'',  with  peace  from  us,  and  blessings  upon  thee, 
and  upon  a  part  of  those  who  are  with  thee'' :  but  as  for  a  part 
of  them^,  we  will  suffer  them  to  enjoy  the  provision  of  this 
world;  and  afterwards  siiall  a  grievous  punishment  from  us  be 
inflicted  on  them,  in  the  life  to  come.  This  is  a  secret  history, 
which  we  reveal  unto  thee  :  thou  didst  not  know  it,  neither  did 
thy  people,  before  this.  Wherefore  persevere  with  patience  ; 
for  the  prosperous  issue  shall  attend  the  pious.  And  unto  the 
tribe  of  Ad  we  sent  their  brother  Hud*".  He  said,  0  my  people, 
worship  God  ;  ye  have  no  God  besides  him  :  ye  only  imagine 
falsehood,  in  setting  up  idols  and  intercessors  of  your  own 
inaking.  0  my  people,  I  ask  not  of  you  for  this  my  preaching, 
any  recompense  :  my  recompense  do  I  expect  from  him  only, 
who  hath  created  me.  Will  ye  not  therefore  understand  ?  0  my 
people,  ask  pardon  of  your  Lord  ;  and  be  turned  unto  him  :  he 
will  send  the  heaven  to  pour  forth  rain  plentifully  upon  you^,  and 
he  will  increase  your  strength  by  giving  unto  you  farther 
strength''  :  therefore  turn  not  aside,  to  commit  evil.  They 
answered,  0  Hud,  thou  hast  brought  us  no  proof  of  what  thou 
say  est ;  therefore  we  will  not  leave  our  gods  for  thy  saying, 
neither  do  we  believe  thee.  We  say  no  other  than  that  some  of 
our  gods  have  afflicted  thee  with  evil'.  He  replied.  Verily  I  call 
God  to  witness,  and  do   ye  also  bear  witness,  that  I  am  clear  of 

a    Being  cut  off  from  it  on  account  of  his  infidelity. 

b  According  to  a  diflfeient  reading,  this  passage  may  be  rendered,  For  he  hath 
acted  unrighteously. 

c  The  Mohammedans  say  that  Noah  went  into  the  ark  on  the  tenth  of  Rajeb,  and 
came  out  of  it  the  tenth  of  al  Moharram ;  wliich  tlierefore  became  a  fast.  So  that  the 
whole  time  of  Noah's  being  in  the  ark,  according  to  them,  was  six  months(l). 

d     viz.  Such  of  them  as  continued  in  tlieir  belief. 

e  That  is,  such  of  his  posterity  as  should  depart  from  the  true  faith,  and  fall  into 
idolatry. 

f    See  chap.  7.  p.  344,  Vol.  I. 

g    For  the  Adites  were  grievously  distresssd  by  a  drought  for  three  years(2). 

h  By  giving  you  children  ;  the  wombs  of  their  wives  being  also  rendered  barren, 
during  the  time  of  the  drought,  as  well  as  their  lands(3). 

i  Or  madness;  having  deprived  thee  of  thy  reason  for  the  indignities  thou  hast 
ofifered  them. 

(1)  Al  Beidawi.    See  D'Herbel.  ubi  sup.  (2)  See  the  notes  to  chap.  7.  p.  345, 

Vol.  I.  (3)  Al  Beidawi. 


( 


AL  KORAN.  17 

that  which  ye  associate  luilh  God,  besides  him.  Do  ye  all  there- 
fore 70m  to  devise  a  plot  against  mc,  and  tarry  not ;  for  I  put 
my  confidence  in  God,  my  Lord  and  your  Lord.  There  is  no 
beast,  but  he  holdeth  it  by  its  forelock'* :  verily  my  Lord 
proccedeth  in  the  right  way.  But  if  ye  turn  back,  I  have  already 
declared  unto  you  that  with  which  1  was  sent  unto  you  ;  and  my 
Lord  shall  substitute  another  nation  in  your  stead  ;  and  ye  shall 
not  hurt  him  at  all  :  for  my  Lord  is  guardian  over  all  things. 
And  when  our  sentence  came  to  be  put  in  execution,  we 
delivered  Hud,  and  those  who  had  believed  with  him'',  through 
our  mercy  ;  and  we  delivered  them  from  a  grievous  punishment. 
And  this  tribe  of  Ad  wittingly  rejected  the  signs  of  their  Lord, 
and  were  disobedient  unto  his  messengers,  and  they  followed  the 
command  of  every  rebellious  perverse  person.  Wherefore  they 
were  followed  in  this  world  by  a  curse,  and  they  shall  be  followed 
by  the  same  on  the  day  of  resurrection.  Did  not  Ad  disbelieve 
in  their  Lord  .■*  Was  it  not  said.  Away  with  Ad,  the  people  of 
Hud?  And  unto  the  /n6e  0/ Thamud  we  sent  their  brother 
Saleh^  He  said  unto  them,  0  my  people,  worship  God  ;  ye 
have  no  God  besides  him.  It  is  he  who  hath  produced  you  out 
of  the  earth,  and  hath  given  you  an  habitation  therein.  Ask 
pardon  of  him  therefore,  and  he  turned  unto  him  ;  for  my  Lord 
is  near*,  and  ready  to  answer.  They  answered,  0  Salch,  thou 
wast  a  person  on  whom  we  placed  our  hopes  before  this''.  Dost 
thou  forbid  us  to  worship  that  which  our  fathers  worshipped  ? 
But  we  are  certainly  in  doubt  concerning  the  religion  to  which 
thou  dost  invite  us,  «*  justly  to  be  suspected.  Saleh  said,  0  my 
people,  tell  me  ;  if  I  have  received  an  evident  declaration  from 
my  Lord,  and  he  hath  bestowed  on  mc  mercy  from  himself; 
who  will  protect  me  from  the  vengeance  of  God,  if  I  be  dis- 
obedient unto  him  ?  For  ye  shall  not  add  unto  me,  other  than 
loss.  And  he  said,  0  my  people,  this  she-camel  of  God  is  a 
sign  unto  you  ;  therefore  dismiss  her  freely,  that  she  may  feed  in 
God's  earth,  and  do  her  no  harm,  lest  a  swift  punishment  seize 
you.  Yet  they  killed  her  ;  and  Saleh  said.  Enjoy  yourselves  in 
your  dwellings  for  three  days*^ ;  after  which  ye  shall  be  destroyed. 
This  is  an  infallible  prediction.     And  when  our  decree  came  to 

a  That  is,  he  exerciseth  an  absolute  power  over  it.  A  creature  held  in  this  man- 
ner being  supposed  to  be  reduced  to  the  lowest  subjection. 

b     Who  were  in  number  four  thousand(l). 

c     See  chap.  7,  p.  345,  Vol.  I. 
'    *  "Repent!     Turn  unto  him!     He  is  near  unto  you,  and  hears  you." — Savary. 

d  Designing  to  have  made  thee  our  prince,  because  of  the  singular  prudence  and 
other  good  qualities  which  we  observed  in  thee;  but  thy  dissenting  from  us  in  point 
of  religious  worship  has  frustrated  those  hopes(2). 

e    viz.  Wednesday,  Thursday,  and  Friday(3).     Sec  chap.  7,  p.  346,  note  d,  Vol.  I. 

(1)  AlBeidawi.  (2)  Idem.  (3)  Idem. 

Vol.  H.— C 


18  AL  KORAN. 

he  executed,  we  delivered  Saleh  and  those  who  believed  with  him, 
through  our  mercy,  from  the  disgrace  of  that  day  ;  for  thy  Lord 
is  the  strong,  the  mighty  God.  But  a  terrible  x\o'\^&  from  heaven 
assailed  those  who  had  acted  unjustly  ;  and  in  the  morning  they 
were  found  in  their  houses,  lying  dead  and  prostrate  ;  as  though 
they  had  never  dwelt  therein.  Did  not  Thamud  disbelieve  in 
their  Lord  ?  Was  not  Thamud  cast  far  away  ?  Our  messengers* 
also  came  formerly  unto  Abraham,  with  good  tidings  :  they  said, 
Peace  be  upon  thee.  And  he  answered,  And  on  you  he  peace  ! 
And  he  tarried  not,  but  brought  a  roasted  calf.  And  when  he 
saw  that  their  hands  did  not  touch  the  meat*,  lie  misliked  them, 
and  entertained  a  fear  of  them''.  But  they  said.  Fear  not  :  for 
we  are  sent  unto  the  people  of  Lof^.  And  his  wife  Sarah  was 
standing  by^,  and  she  laughed'^ ;  and  we  promised  her  Isaac,  and 
after  Isaac,  Jacob.  She  said,  Alas  !  shall  I  bear  a  son,  who  am 
old;  this  my  husband  also  being  advanced  in  years*".''  Verily 
this  would  he  a  wonderful  thing.  The  angels  answered.  Dost 
thou  wonder  at  the  effect  of  the  command  of  God  ?  The  mercy 
of  God  and  his  blessings  be  upon  you,  the  family  of  the  housed  : 

a  These  were  the  angels,  who  were  sent  to  acquaint  Abraham  with  the  promise 
of  Isaac,  and  to  destroy  Sodom  and  Gomorrah.  Some  of  the  commentators  pretend 
they  were  twelve,  ornine,  or  (en  in  number;  but  others,  agreeably  to  scripture,  say 
they  were  but  three,  viz.  Gabriel,  Michael,  and  Israfil(l). 

*  "  When  he  saw  that  they  did  not  touch  his  handf." — Savary. 

b  Apprehending  that  they  had  some  ill  design  against  him,  because  they  would 
not  eat  with  him. 

c    Being  angels,  whose  nature  needs  not  the  support  of  food(2). 

d     Either  behind  the  curtain,  or  door  of  the  tent;  or  else  waiting  upon  them. 

e  The  commentators  are  so  little  acquainted  with  scripture,  that,  not  knowing  the 
true  occasion  of  Sarah's  laughter,  they  strain  their  inventions  to  give  some  reason  for 
it.  One  says,  that  she  laughed  at  the  angels  discovering  themselves,  and  ridding 
Abraham  and  herself  of  their  apprehensions  ;  and  another,  that  it  was  at  the  approach- 
ing destruction  of  the  Sodomites  (a  very  probable  motive  in  one  of  her  sex).  Some 
however  interpret  the  original  word  differently,  and  will  have  it  that  she  did  not 
laugh,  but  that  her  courses,  which  had  stopped  for  several  years,  came  upon  her  at 
this  time,  as  a  previous  sign  of  her  future  conception(3). 

f  Al  Beidawi  writes  that  Sarah  was  then  ninety,  or  ninety-nine  years  old,  and 
Abraham  a  hundred  and  twenty. 

g  Or  the  stock  whence  all  the  prophets  were  to  proceed  for  the  future.  Or  the  ex- 
pression may  perhaps  refer  to  Abraham  and  Ismael's  building  the  Caaba,  which  is 
often  called,  by  way  of  excellence,  the  house. 

(I)  Al  Beidawi,  Jallalo'ddin.     See  Gen.  xviii. 

t  When  the  Orientals  meet,  after  having  made  the  ordinary  salutation,  PtJace  be -with 
you,  they  move  the  hand  to  the  left  side,  and  mutually  shake  hands.  When  they  are 
very  intimate,  they  repeat  this  ceremony,  and  wish  good  wishes  to  each  other.  If  they 
do  not  know  the  person  whom  they  meet,  they  merely  give  him  the  salutation,  and  if 
it  be  an  unbeliever,  they  content  themselves  with  saying  Good  day.  Abraham,  seeing 
that  the  two  celestial  messengers  did  not  touch  his  hand,  concluded  them  to  be  strangers 
to  whom  he  was  not  known. — Savary. 

(2)  Al  Beidawi.  (4)  Idem.  Jallalo'ddin,  Al  Zamakhshari. 


AL  KORAN.  .     19 

for  he  is  praiseworlliy,  a7id  to  be  glorified.  And  when  his 
apprehension  had  departed  from  Abraham,  and  the  good  tidings 
of  Isaac's  birth  liad  come  unto  liim,  he  disputed  witii  us  concern- 
ing the  people  of  Lot=* :  for  Abraham  was  a  pitiful,  compassionate, 
and  devout  person.  The  angels  said  unto  him,  0  Abraham, 
abstain  from  this;  for  now  is  the  command  of  thy  Loud  come, 
to  put  their  sentence  in  execution,  and  an  inevitable  punishment 
is  ready  to  fall  uj)on  them.  And  when  our  messengers  came  unto 
Lot,  he  was  troubled  for  them"*,  and  his  arm  was  straitened  con- 
cerning them*^ ;  and  he  said.  This  is  a  grievous  day.  And  his 
people  came  unto  him,  rushing  upon  him,  and  they  had  formerly 
been  guilty  of  wickedness.  Lot  said  unto  them,  0  my  people, 
these  my  daughters  are  more  lawful  for  you  :  therefore  fear  God, 
and  put  me  not  to  shame  by  icronging  my  guests.  Is  there  not 
a  man  of  prudence  among  you '  ?  They  answered,  Thou  knowest 
that  we  have  no  need  of  thy  daughters  ;  and  thou  well  knowest 
what  we  would  have.  He  said.  If  I  had  strength  sufficient  to 
oppose  you,  or  I  could  have  recourse  unto  a  powerful  support, 
1  would  certainly  do  it.  The  angels  said,  0  Lot,  verily  we 
are  the  messengers  of  thy  Lord  ;  they  shall  by  no  means  come  in 
unto  thee''.  Go  forth  therefore  with  thy  family,  in  some  part  of 
the  night,  and  let  not  any  of  you  turn  back  :  but  as  for  thy  wife% 

a  That  is,  he  interceded  with  us  for  them(l).  Jallalo'ddin,  instead  of  the  num- 
bers mentioned  by  Moses,  says,  that  Abraham  first  asked  whether  God  would  destroy 
those  cities  if  three  hundred  righteous  persons  were  found  tlierein,  and  so  fell  suc- 
cessively to  two  bundled,  forty,  fourteen,  and  at  last  came  to  one:  but  there  was 
not  one  righteous  person  to  be  found  among  them,  except  only  Lot  and  his  family. 

b  Because  they  appeared  in  the  shape  of  beautiful  young  men,  which  must  needs 
tempt  those  of  Sodom  to  abuse  them  (2). 

c  i.  e.  He  knew  himself  unable  to  protect  them  against  the  insults  of  his  towns- 
men. 

*  "  Is  all  shame  extinct  among  you  ?" — Savary. 

d  Al  Beidawi  says,  that  Lot  shut  his  door,  and  argued  the  matter  with  the  riotous 
assembly  from  behind  it ;  but  at  length  they  endeavoured  to  get  over  the  wall : 
whereupon  Gabriel,  seeing  his  distress,  struck  them  on  the  face  with  one  of  his 
wings,  and  blinded  them;  so  that  they  moved  off,  crying  out  for  help,  and  saying  that 
Lot  had  magicians  in  his  house. 

e  Tills  seems  to  be  the  true  sense  of  the  passage  ;  but  according  to  a  different 
reading  of  the  vowel,  some  interpret  it,  Except  thy  wife  ;  the  meaning  being,  that 
Lot  is  here  commanded  to  take  his  family  with  him  except  his  wife.  Wherefore  the 
commentators  cannot  agree  whether  Lot's  wife  went  forth  with  hhn  or  not;  some 
denying  it,  and  pretending  that  she  was  left  behind  and  perished  in  the  common  de- 
struction ;  and  others  atlirming  it,  and  saying,  that  when  she  heard  the  noise  of  the 
storm  and  overthrow  of  the  cities,  she  turned  back  lamenting  their  fate,  and  was  im- 
mediately struck  down  and  killed  by  one  of  the  stones  mentioned  a  little  lower(3) ; 
a  punishment  she  justly  merited  for  her  inlideliiy,  and  disobedience  to  her  hus- 
band(4). 

(1)  V.  Genes,  xviii.  2.3,  &c.  (2)  Jallalo'ddin,  Al  Beidawi.  V.  .loscph.  Ant.  1.  1, 
c.  11  (.3)  lidem  intcrprctcs,  (4)  See  chap.  GG, 


20  AL  KORAN. 

that  shall  happen  unto  her,  which  shall  happen  unto  them.  Verily 
the  prediction  of  their  punishment  shall  he  fulfilled  in  the 
morning:  is  nol  the  morning  near  ?  And  when  our  command 
came,  we  turned  those  cities  upside  down%  and  we  rained  upon 
them  stones  of  baked  clay**,  one  following  another,  and  being 
marked^  from  thy  Lord  ;  and  they  are  not  far  distant  from  those 
who  act  unjustly''.  And  unto  Madian  we  setif  their  brother 
Shoaib*^ :  he  said,  0  my  people,  worship  God  :  ye  have  no  God 
but  him  :  and  diminish  not  measure  and  weight.  Verily  I  see 
you  to  be  in  a  happy  condition*" :  but  I  fear  for  you  the  punishment  of 
the  day  which  will  encompass  the  ungodly.  0  my  people,  give 
full  measure,  and  just  weight  ;  and  diminish  not  unto  m^n  aught 
of  their  matters  ;  neither  commit  injustice  in  the  earth,  acting 
corruptly.  The  residue  which  shall  remain  unto  you  as  the 
gift  of  God,  after  ye  shall  have  done  justice  to  others,  will 
be  better  for  you,  than  wealth  gotten  by  fraud,  if  ye  be  true 
believers.  I  am  no  guardian  over  you.  They  answered,  0 
Shoaib,  do  thy  prayers  enjoin  thee,  that  we  should  leave  \k\Q  gods 
which  our  fathers  worshipped  ;  or  that  we  should  not  do  what 
we  please  with  our  substance?^.  Thou  only,  it  seems,  art  the  wise 
person,  and  fit  to  direct.  He  said,  0  my  people,  tell  me  ;  if  I 
have  received  an  evident  declaration  from  my  Lord,  and  he  hath 
bestowed  on  me  an  excellent  provision,  and  I  will  not  consent 
unto  you  in  that  which  I  forbid  you  ;  do  I  seek  any  other  than 
your  reformation,  to  the  utmost  of  my  power  ?  My  support  is 
from  God  alone  :  on  him  do  I  trust,  and  unto  him  do  I  turn  me. 
0  my  people,  let  not  your  opposing  of  me  draw  on  you  a 
vengeance  like  unto  that  which  fell  on  the  people  of  Noah,  or  the 
people  of  Hud,  or  the  people  of  Saleh  :  neither  was  the  people 

a  For  they  tell  us,  that  Gabiiel  thrust  his  wing  under  them,  ami  lifted  them  up 
so  high,  that  the  inhabitants  of  the  lower  heaven  heard  the  barking  of  the  dogs,  and 
tlie  crowing  of  the  cocks ;  and  then  inverting  them,  threw  them  down  to  t!ie 
earth(l). 

b     The  kiln  wherein  they  were  burned  some  imagine  to  have  been  hell. 

c  That  is,  as  some  suppose,  streaked  with  white  and  red,  or  having  some  other 
peculiar  mark  to  distinguish  them  from  ordinary  stones.  But  the  common  opinion 
is,  that  each  stone  had  the  name  of  the  person  who  was  to  be  killed  by  it,  written 
thereon(2).  The  army  of  Abraha  al  Ashram  was  also  destroyed  by  the  same  kind  of 
stones. 

d  This  is  a  kind  of  threat  (o  other  wicked  persons,  and  particularly  to  the  infidels 
of  Mecca,  who  deserved  and  might  justly  apprehend  the  same  punishment. 

e     See  chap.  7,  p.  348,  &c.  Vol.  I. 

f  That  is,  enjoying  plenty  of  all  things ;  and  therefore  having  the  less  occasion  io 
defraud  one  another,  and  being  the  more  strongly  bound  to  be  thankful  and  obedient 
unto  God. 

g  For  this  liberty  they  imagined  was  taken  from  them,  by  his  prohibition  of  false 
weights  and  measures,  or  to  diminish  or  adulterate  their  coin(3). 

(1)  Jallalo'ddin,  Al  Beidawi.  (2)  lidem,  (3)  Al  Beidawi. 


AL  KORAN.  21 

of  Lot  far  distant  from  you"^*.  Ask  pardon  therefore  of  your 
Loun  ;  and  be  turned  unto  him  :  for  my  Loud  is  merciful,  and  lov- 
ing. They  answered,  OShoaib,  we  understand  not  much  of  what 
thou  say  est;  and  we  see  thee  to  be  a  man  of  no  power''  among 
us:  if  it  had  not  been /or  the  sake  of  thy  family%  we  had  surely 
stoned  thee,  neither  coukist  thou  have  prevailed  against  us. 
Shoalb  said,  0  my  people,  is  my  family  more  worthy  in  your 
opinion  than  God?  and  do  ye  cast  him  iDehind  you  with  neglect? 
Verily  my  Lord  comprehendeth  that  which  ye  do.  O  my  peo- 
ple, do  ye  work  according  to  your  condition;  I  will  surely  work 
according  to  my  dicti/'K  %dnd  ye  shall  certainly  know  on  whom 
will  be  inflicted  a  punishment  which  shall  cover  him  with  shame, 
and  who  is  a  liar.  Wait  therefore  the  event;  for  I  also  will  wait 
it  with  you.  Wherefore  when  our  decree  came  to  he  executed, 
we  delivered  Shoaib  and  those  who  believed  with  him,  through 
our  mercy:  and  a  terrible  noise yVom  Heaven  assailed  those  who 
had  acted  unjustl}';  and  in  the  morning  they  were  found  in  their 
houses  lying  dead  «n^  prostrate,  as  though  they  had  never  dwelt 
therein.  Was  not  Madian  removed /rom  off  the  earth,  as  Tha- 
mud  had  been  removed?  And  we  formerly  sent  Moses  with  our 
signs,  and  manifest  power,  unto  Pharaoh  and  his  princes^;  but 
they  followed  the  command  of  Pharaoh;  although  the  command 
of  Pharaoh  did  not  direct  them  aright,  Pharaoh  shall  precede 
his  people  on  the  day  of  resurrection,  and  he  shall  lead  them  into 
hell  fire;  an  unhappy  way  shall  it  be  which  they  shall  be  led. 
They  were  followed  in  tliis  life  by  a  curse,  and  on  the  day  of 
resurrection  miserable  shallhe  the  gift  which  shall  be  given  them. 
This  is  a  fart  of  the  histories  of  the  cities,  which  we  rehearse 
unto  thee.  Of  them  there  are  some  standing;  and  others  luhich 
are  utterly  demolished*".     And  we  treated  them  not  unjustly,  but 

a  For  Sodom  and  Gomorrah  were  situate  not  a  great  way  from  you,  and  their  de- 
struction liappened  not  many  ages  ago;  neither  did  they  deserve  it,  on  account  of 
their  obstinacy  and  wickedness,  much  more  than  yourselves. 

*  "  0  my  people,  let  not  your  falling  off  from  the  faith  bring  down  upon  you  the 
scourges  which  have  caused  to  perish  the  people  of  Noah,  of  fluu,  and  of  Saieh,  and 
the  inhabitants  of  Sodom,  whose  chastisement  was  so  recently  inflicted." — Savary. 

b  The  Arabic  word  doif,  weak,  signifying  also,  in  the  Hamyaritic  dialect,  blind, 
some  suppose  that  Shoaib  was  so,  and  that  tiie  Midianites  objected  that  to  him,  as  a 
defect  which  disqualified  him  for  the  prophetic  office. 

c  i.  e.  For  the  respect  we  bear  to  thy  family  and  relations  ;  whom  we  honour  as 
being  of  our  religion,  and  not  for  any  apprehension  we  have  of  their  power  to  assist 
you  against  us.  The  original  word  here  translated/a77»7y,  signifies  any  number  from 
three  to  seven  or  ten,  but  not  more(l). 

d     See  chap.  6,  p.  332,  note  a,  Vol.  I. 

e     See  cliap.  7,  p.  350,  &c.  Vol.  I. 

f  Literally,  moicn  down  ;  the  sentence  presenting  the  different  images  of  corn 
standing,  and  cut  down,  which  is  also  often  used  by  the  sacred  writers. 

(1)  Al  Hcidawi. 


22  AL  KORAN. 

they  dealt  unjustly  with  their  own  souls:  and  their  gods  which 
they  invoked,  besides  God,  were  of  no  advantage  unto  them  at 
all,  when  the  decree  of  thy  Lord  came  to  be  executed  on  them, 
neither  were  they  any  other  than  a  detriment  unto  them.  And 
thus  was  the  punishment  of  thy  Lord  inflicted,,  when  he  punished 
the  cities  which  were  unjust;  for  his  punishment  is  grievous  and 
severe.  Verily  herein  is  a  sign  unto  him  who  feareth  the  pun- 
ishment of  the  last  day:  that  shall  he  a  day,  whereon  all  men 
shall  be  assembled,  and  that  shall  he  a  day  whereon  witness  shall 
be  borne;  we  defer  it  not,  but  to  a  determined  time.  When  that 
day  shall  come,  no  soul  shall  speak  to  excuse  itself  or  to  inter- 
cede/or another^  but  by  the  permission  of  God.  Of  them  one 
shall  he  miserable,  and  another  shall  he  happy.  And  they  who 
shall  be  miserable,  shall  be  thrown  into  hell  lire;  there  shall  they 
wail  and  bemoan  themselves^:  they  shall  remain  therein  so  long 
as  the  heavens  and  the  earth  shall  endure'';  except  what  thy  Lord 
shall  please  to  remit  of  their  sentence'^;  for  thy  Lord  effecteth 
that  which  he  pleaseth.  But  they  who  shall  be  happy,  shall  he 
admitted  into  paradise;  they  shall  remain  therein  so  long  as  the 
heavens  and  the  earth  endure;  besides  what  thy  Lord  shall  please 
to  add  unto  their  bliss;  a  bounty  which  shall  not  be  interrupted. 
Be  not  therefore  in  doubt  concerning  that  which  these  men  wor- 
ship: they  worship  no  other  than  what  their  fathers  worshipped 
before  them;  and  we  will  surely  give  them  their  full  portion,  not 
in  the  least  diminished.  We  formerly  gave  unto  Moses  the  book 
of  the  law;  and  disputes  arose  among  his  people  concerning  it: 
and  unless  a  previous  decree  had  proceeded  from  thy  Lord,  to 
hear  with  them  during  this  life,  the  matter  had  been  surely  de- 
cided between  them.  And  thy  people  are  also  jealous  and  in 
doubt  concerning  the  Koran.  But  unto  every  one  of  them  will 
thy  Lord  render  the  reivard  of  their  works;  for  he  well  know- 
eth  that  which  they  do.  Be  thou  steadfast,  therefore,  as  thou  hast 
been  commanded;  and  let  him  also  he  steadfast  who  shall  be  con- 
verted with  thee;  and  transgress  not:  for  he  seeth  that  which  ye 
do.  And  incline  not  unto  those  who  act  unjustly,  lest  the  fire  of 
hell  touch  you:  for  ye  have  no  protectors,  except  God;  neither 
shall  ye  be  assisted  against  him.     Pray  regularly  morning  and 

a  The  two  words  in  the  original  signify  properly  the  vehement  drawing  in  and 
expiration  of  one's  breath,  which  is  usual  to  persons  in  great  pain  and  anguish  ;  and 
paiticularly  the  reciprocation  of  the  voice  of  an  ass,  when  he  brays- 

b  This  is  not  to  be  strictly  nnderstood,  as  if  either  the  punishment  of  the  damned 
should  have  an  end,  or  the  heavens  and  the  earth  should  endure  forever;  the  express- 
ion being  only  used  by  way  of  image  or  comparison,  which  needs  not  agree  in  every 
point  with  the  thing  signified.  Some,  however,  think  the  future  heavens  and  earth, 
info  which  the  present  shall  be  changed,  are  here  meant(l). 

c     See  the  Prelim.  Disc.  §  IV.  p.  103,  104,  Vol.  I. 

(1)  AlBeidawi. 


AL  KORAN.  23 

evening*;  and  in  the  former  part  of  the  night'',  for  good  works 
drive  away  evils.  Tiiis  is  an  admonition  unto  those  who  consider: 
wherefore  persevere  with  patience;  for  God  suffereth  not  the  re- 
ward of  the  righteous  to  perish.  Were  such  of  the  generations 
before  you  endued  with  understanding  and  virtue,  who  forbad  the 
acting  corruptly  in  the  earth,  any  more  than  a  few  only  of  those 
whom  we  delivered?  But  they  who  were  unjust  followed  the  de- 
lights which  they  enjoyed  in  this  world",  and  were  wicked  do- 
ers'^: and  thy  Lord  was  not  of  such  a  disposition  as  to  destroy 
the  cities  unjustly*^,  while  their  inhabitants  behaved  themselves 
uprightly.  And  if  thy  Lord  pleased,  he  would  have  made  all 
men  of  one  religion:  but  they  shall  not  cease  to  differ  among  them- 
selves, unless  those  on  whom  thy  Lord  shall  have  mercy:  and 
unto  this  hath  he  created  them;  for  the  word  of  thy  Lord  shall 
be  fulfilled,  when  he  said,  Verily  I  will  fill  hell  altogether  with 
genii  and  men.  The  whole  which  ive  have  related  of  the  histo- 
ries o{ our  apostles  do  we  relate  unto  thee,  that  we  may  confirm 
thy  heart  thereby;  and  herein  is  the  truth  come  unto  thee,  and  an 
admonition,  and  a  warning  unto  the  true  believers.  Say  unto 
those  who  believe  not,  Act  ye  according  to  your  condition;  we 
surely  will  act  according  to  our  duty^;  and  wait  the  issue;  for 
we  certainly  wait  it  also.  Unto  God  is  known  that  which  is  se- 
cret in  heaven  and  earth;  and  unto  him  shall  the  whole  matter  be 
referred.  Therefore  worship  him,  and  put  thy  trust  in  him;  for 
thy  Lord  is  not  regardless  of  that  which  ye  do. 

a    Literally,  in  the  two  extremities  of  the  day- 

b  That  is,  after  sunset,  and  before  supper ;  when  the  Mohammedans  say  thei^r 
fourth  prayer,  called  by  them  Salut  al  moghreb,  or  the  evening  prayor(l). 

c  Making  it  their  sole  business  to  please  their  luxurious  desires  and  appetites,  and 
placing-  their  whole  felicity  therein. 

d  Al  Beidawi  says,  that  this  passage  gives  the  reason  why  the  nations  were  de- 
stroyed of  old;  viz.  for  their  violence  and  injustice,  their  following  their  own  lusts, 
and  for  their  idolatry  and  unbelief. 

e  Or,  as  the  commentator  just  named  explains  it,  for  their  idolatry  only,  when 
they  observed  justice  in  other  respects. 

i    See  chap.  6,  p.  332,  note  a,  Vol,  I. 

(1)  Al  Beidawi. 


24  AL  KOllAN. 


CHAPTER  XII. 

Intitled  Joseph"  ;  revealed  at  Mecca*. 
In  the  name  of  the  most  merciful  God. 

Al.  R**.  These  are  the  signs  of  the  perspicuous  book;  which  \vc 
have  sent  down  in  the  Arabic  tongue,  that  peradventure  ye  might 
understand.  We  relate  unto  thee  a  most  excellent  history,  by  re- 
vealing unto  thee  this  Koran*^,  whereas  thou  wast  before  one  of  the 
negligenf*.  When  Joseph  said  unto  his  father^  0  my  father, 
verily  I  saw  in  my  dream  eleven  stars^,  and  the  sun  and  the 
moon;  I  saw  them  make  obeisance  unto  me:  Jacob  said,  0  my 
child,  tell  not  thy  vision  to  thy  brethren,  lest  they  devise  some 
plot  against  thee^;  for  the  devil  is  a  professed  enemy  unto  man: 
and  thus,  according  to  thy  dream,  shall  thy  Lord  choose  thee, 
and  teach  thee  the  interpretation  of  dark  sayings"',  and  he  shall 

a  The  Koreish,  thinking  to  puzzle  Mohammed,  at  the  instigation  and  by  the  di- 
rection of  certain  Jewish  Rabbins,  demanded  of  him  how  Jacob's  family  happened  to 
go  down  into  Egypt ;  and  that  he  would  relate  to  them  the  history  of  Joseph,  with  all 
its  circumstances:  whereupon  he  pretended  to  have  received  this  chapter  from  hea- 
ven, containing  the  story  of  that  patriarch(I).  It  is  said,  however,  to  have  been  re- 
jected by  two  Mohammedan  sects,  branches  of  the  Kharejites,  called  the  Ajaredites 
and  the  Maimunians,  as  apocryphal  and  spurious. 

*  «'  The  Mahometan,  says  al  Beidawi,  who  shall  read  this  chapter,  or  teach  it  to  his 
friends  or  servants,  shall  have  an  easy  death,  and  strength  of  mind  sufficient  to  envy  no 
one." — Savary. 

b     See  the  Prelim.  Disc.  p.  75,  &c.  Vol.  I. 

c  Or  this  particular  chapter.  For  the  word  Koran,  as  has  been  elsewhere  ob- 
served(2),  properly  signifying  no  more  than  a  reading,  or  lecture,  is  often  used  to 
denote  not  only  the  whole  volume,  but  any  distinct  chapter  or  section  of  it. 

d  i.  e.  So  far  from  being  acquainted  with  the  story,  that  it  never  so  much  as  en- 
tered into  thy  thoughts :  a  certain  argument,  says  Al  Beidawi,  that  it  must  have  been 
revealed  to  him  from  heaven. 

e     Who  was  Jacob,  the  son  of  Isaac,  the  son  of  Abraham(3). 

f  The  commentators  give  us  the  names  of  these  stars  (which  I  think  it  needless 
to  trouble  the  reader  with),  as  Mohammed  repeated  them,  at  the  request  of  a  Jew, 
who  thought  to  entrap  him  by  the  question(4). 

g  For  they  say,  Jacob,  judging  that  Joseph's  dream  portended  his  advancement 
above  the  rest  of  the  family,  justly  apprehended  his  brethren's  envy  might  tempt 
them  to  do  him  some  mischief 

h  That  is,  of  dreams ;  or,  as  others  suppose,  of  the  profound  passages  of  scripture, 
and  all  difficulties  respecting  either  religion  or  justice. 

(1)  Al  Beidawi.  (2)  Prelim.  Disc.  $  111,  p.  72.  (3)  Al  Beidawi,  &c. 

.  (4)  Idem.  Al  Zamaklishaii. 


AL  KORAN.  25 

accomplish  his  favour  upon  ihee  and  upon  the  family  of  Jacob,  as 
he  hath  formerly  accomplished  it  upon  thy  fathers  Abraham  and 
Isaac;  for  thy  Lord  is  knowing  (aid  wise.  Surely  in  Ihe  history 
q/' Joseph  and  liis  brethren  tliere  are  signs  of  GocV s  providence  to 
the  inquisitive;  when  they  said  to  one  another,  Joseph  and  his 
brother"  are  dearer  to  our  father  than  we,  who  are  the  greater 
number:  our  father  certainly  maketh  a  wrong  judgment*.  Where- 
fore slay  Joseph,  or  drive  him  into  some  distant  or  desert  part 
of  the  earth,  and  the  face  of  your  father  shall  be  cleared  towards 
you'';  and  ye  shall  afterwards  be  people  of  integrity.  One  of  them'^ 
spoke  and  said;  Slay  not  Joseph,  but  throw  him  to  the  bottom  of 
the  well;  and  some  travellers  will  take  him  up,  if  yc  do  thi^. 
They  said  unto  Jacob,  O  father,  why  dost  thou  not  intrust  Joseph 
with  us,  since  we  are  sincere  ivell-wishcrs  unto  him?  Send  him 
with  us  to-morrow,  into  the  field,  that  he  may  divert  himself, 
and  sport'',  and  we  will  be  his  guardians.  Jacob  answered.  It 
grieveth  me  that  ye  take  him  away;  and  I  fear  lest  the  wolf  de- 
vour him*-",  while  ye  are  negligent  of  him.  They  said,  surel}'  if 
the  wolf  devour  him,  when  there  are  so  many  of  ust,  we  shall  be 
weak  indeed*".  And  when  they  had  carried  him  with  them,  and 
agreed  to  set  him  at  the  bottom  of  the  well^,  they  executed  their 

a    viz.  Benjamin ;  his  brother  by  the  same  motlici. 

*  "  Joseph   and  Benjamin   enjoy  all  the  temlerness  of  Jacob ;   yet  we  are  more 
deserving  than  they.     He  commits  a  flagrant  injustice  against  us." — Savary. 

b  Or,  he  will  settle  his  love  wholly  upon  you,  and  ye  will  have  no  rival  in  hig 
favour. 

c  This  person,  as  some  say,  was  Judah,  the  most  prudent  and  noble-minded  of 
them  all ;  or,  according  to  others,  Reuben,  whom  the  Mohammedan  writers  call 
Rubil(l).  And  both  these  opinions  are  supported  by  the  account  of  Moses,  who  tells 
us,  that  Reuben  advised  them  not  to  kill  Joseph,  but  to  throw  him  into  a  pit  pri- 
vately, intending  to  release  him(2);  and  that  afterwards  Judah,  in  Reuben's  absence, 
persuaded  them  not  to  let  him  die  in  the  pit,  but  to  sell  him  to  the  Ishmaelite.'^^(3). 

d     Some  copies  read,  in  the  first  person  plural,  that  we  may  divert  ourselves,  &c. 

e  The  reason  why  Jacob  feared  this  beast  in  particular,  as  the  commentators  say, 
was  either  because  the  land  was  full  of  wolves  ;  or  else  because  Jacob  had  dreamed 
he  saw  Joseph  devoured  by  one  of  those  creatures(4). 

t  "  Should  he  be  attacked  by  a  wild  beast,  we  are  numerous,  and  we  will  die  in 
his  defence." — Savary. 

f  i.  e.  It  will  be  an  instance  of  extreme  weakness  and  folly  in  us,  and  we  shall  be 
justly  blamed  (or  his  loss. 

g  This  well,  say  some,  was  a  certain  well  near  Jerusalem,  or  not  far  from  the  river 
Jordan  ;  but  others  call  it  the  well  of  Egypt,  or  Midian.  The  commentators  tell  us, 
that  when  the  sons  of  Jacob  had  gotten  Joseph  with  them  in  the  tialiJ,  they  began  to 
abuse  and  to  beat  him  so  unmercifully,  that  they  had  killed  him,  had  not  Judah,  on 
his  crying  out  for  help,  insisted  on  the  promise  they  had  made  not  to  kill  him,  but  to 
cast  him  into  the  well.  Whereupon  they  let  him  down  a  little  way  ;  but  as  he  held 
by  ihc  sides  of  the  well,  they  bound  him,  and  took  off  his  inner  garment,  designing 

(1)  Al  Beidawi,  AI  Zainakhsb.iri.  (2)  (ien.  xxxvii.  21,  22.  (3)  IbKI.  v.  20,  27. 

(4)  Al  Beiduwi,  Jalhilo'ddiu,  Al  Zuuiaklisliaii. 

Vol.  II.— D 


26  AL  KORAN. 

design:  and  we  sent  a  revelation  unto  him=»,  saying.  Thou  shalt 
hereafter  declare  this  their  action  unto  them;  and  they  shall  not 
perceive  thee  to  he  Joseph.  And  they  came  to  their  father  at 
even,  weeping,  anrf  said,  Father,  we  went  and  ran  races  with  one 
another'',  and  we  left  Joseph  with  our  baggage,  and  the  wolf  hath 
devoured  him;  but  thou  wilt  not  believe  us,  although  we  speak 
the  truth.  And  they  produced  his  inner  garment  stained  with 
false  blood.  Jacob  answered,  Nay,  but  ye  yourselves  have  con- 
trived the  thing  for  your  own  sakes*=:  however  patience  is  most 
becoming,  and  God's  assistance  is  to  be  implored  to  enable  me  to 
support  the  misfortune  which  ye  relate.  And  certain  travellers'^ 
came,  and  sent  one'^'  to  draw  water  for  them:  and  lie  let  down  his 
bucket*",  and  said.  Good  newss^!  this  is  a  youth.  And  they  con- 
cealed him**,  that  they  might  sell  him  as  a  piece  of  merchandize: 

to  stain  it  with  blood,  to  deceive  their  fatlier.  Joseph  begged  hard  to  have  his  gar- 
ment returned  him,  but  to  no  purpose,  his  brothers  telling  him,  with  a  sneer,  that 
the  eleven  stars,  and  the  sun  and  the  moon,  might  clothe  him  and  keep  him  company. 
When  they  had  let  him  down  half  way,  they  let  him  fall  thence  to  the  bottom  ;  and 
there  being  water  in  the  well  (though  the  scripture  says  the  contrary),  he  was  obliged 
to  get  upon  a  stone,  on  which  as  he  stood  weeping,  the  angel  Gabriel  came  to  him 
witli  the  revelation  mentioned  immediately(l). 

a  Joseph  being  then  but  seventeen  years  old,  Al  Beidawi  observes  that  herein  he 
resembled  John  the  Baptist  and  Jesus,  who  were  also  favoured  with  the  divine  com- 
munication very  early.  The  commentators  pretend  that  Gabriel  also  clothed  him 
in  the  well  with  a  garment  of  silk  of  paradise.  For  they  say,  that  when  Abraham 
was  thrown  into  the  fire  by  Nimrod(2),  he  was  stripped  ;  and  that  Gabriel  brought 
this  garment  and  put  it  on  him  ;  and  that  from  Abraham  it  descended  to  Jacob,  who 
folded  it  up  and  put  it  into  an  amulet,  which  he  hung  about  Joseph's  neck,  whence 
Gabriel  drew  it  out(3). 

b  These  races  they  used  by  way  of  exercise ;  and  the  commentators  generally  un- 
derstand here  that  kind  of  race  wherein  they  also  showed  their  dexterity  in  throwing 
darts,  which  is  still  used  in  the  East. 

c  This  Jacob  had  reason  to  suspect,  because  when  the  garment  was  brought  to 
him,  he  observed  that  though  it  was  bloody,  yet  it  was  not  torn(4). 

d  viz.  A  caravan  or  company  travelling  from  Midian  to  Egypt,  who  rested  near 
the  well,  three  days  after  Joseph  had  been  thrown  into  it. 

e  The  commentators  are  so  exact  as  to  give  us  the  name  of  this  man,  who,  as 
they  pretend,  was  Malec  Ebn  Dhor,  of  the  tribe  of  Khozaab(5). 

f  And  Joseph,  making  use  of  the  opportunity,  took  hold  of  the  cord,  and  was 
drawn  up  by  the  man. 

g  The  original  words  are  Ya  boshra:  the  latter  of  which  some  take  for  the  proper 
name  of  the  water-drawer's  companion,  whom  he  called  to  his  assistance ;  and  then 
they  must  be  translated,  0  Boshra.     (Savary's  translation  agrees  with  Sale's). 

h  The  expositors  are  not  agreed  whether  the  pronoun  they  relates  to  Malec  and 
his  companions,  or  to  Joseph's  brethren.  They  who  espouse  the  former  opinion  say, 
that  those  who  came  to  draw  water  concealed  the  manner  of  their  coming  by  him 
from  the  rest  of  the  caravan,  that  they  might  keep  him  to  themselves ;  pretending 
that  some  people  of  the  place  had  given  him  to  them  to  sell  for  them  in  Egypt.    And 

(1)  Al  Beidawi,  Jallalo'ddin,  Al  Zamakhshai-i.  (2)  See  chap.  21. 

(3)  Al  Beidawi,  Al  Zamakhshari.  (4)  Al  Beidawi.  (5)  Idem. 


AL  KORAN.  27 

but  God  knew  that  which  they  did.  And  they  sold  him  for  a 
mean  price,  for  a  few  pence%  and  valued  him  lightly.  And  the 
Egyptian  who  hought  him''  said  to  his  wife%  use  him  honourably; 
peradventure  he  may  be  serviceable  to  us,  or  we  way  adopt  him 
for  our  son'*.  Thus  did  we  prepare  an  establishment  for  Joseph 
in  the  earth,  and  we  taught  him  the  interpretation  of  dark  say- 
ings: for  God  is  well  able  to  effect  his  purpose;  but  the  greater 
part  of  men  do  not  understand.  And  when  he  had  attained  his 
age  of  strength,  we  bestowed  on  him  wisdom,  and  knowledge; 
for  thus  do  we  recompense  the  righteous.  And  she,  in  whose 
house  he  was,  desired  him  to  lie  with  her:  and  she  shut  the  doors 
and  said,  Come  hither.  He  answered,  God  forbid!  verily  my  lord<= 
hath  made  my  dwelling  loith  him  easy;  and  the  ungrateful  sliall 
not  prosper.  But  she  resolved  within  herself  to  enjoy  him,  and  lie 
would  have  resolved  to  enjoy  her,  hod  he  not  seen  the  evident  de- 
monstration of  his  Lord*".     So  we  turned  away  evil  and  filthiness 

they  who  prefer  the  latter  opinion,  tell  u?,  that  Judah  carried  victuals  to  Joseph  every 
day  while  he  was  in  the  well,  but  not  finding  him  there  on  the  fourth  day,  he  ac- 
quainted his  brothers  with  it:  whereupon  they  all  went  to  the  caravan  and  claimed 
Joseph  as  their  slave,  he  not  daring  to  discover  that  he  was  their  brother,  lest  some- 
thing worse  should  befall  him  ;  and  at  length  they  agreed  to  sell  him  to  them(l). 

a  Namely  twenty,  or  twenty-two  dirhems,  and  those  not  of  full  weight  neither ; 
for  having  weighed  one  ounce  of  silver  only,  the  remainder  was  paid  by  tale,  which 
is  the  most  unfair  way  of  payment(2). 

b  His  name  was  Kitlir,  or  Itfir,  (a  corruption  of  Potiphar);  and  he  was  a  man  of 
great  consideration,  being  superintendent  of  the  royal  treasury(.3). 

The  commentators  say,  that  Joseph  came  into  his  service  at  seventeen,  and  lived 
with  him  thirteen  years ;  and  that  he  was  made  prime  minister  in  the  thirty-third 
year  of  his  age,  and  died  at  a  hundred  and  twenty. 

They  who  suppose  Joseph  was  twice  sold,  differ  as  to  the  price  the  Egyptian  paid 
for  him  :  some  saying  it  was  twenty  dinars  of  gold,  a  pair  of  shoes,  and  two  white 
garments;  and  others,  that  it  was  a  large  quantity  of  silver,  or  of  gold. 

c     Some  call  her  Rail  :  but  the  name  she  is  best  known  by,  is  thatof  Zoleikha. 

d  Kitfir  having  no  children.  It  is  said  that  Joseph  gained  his  master's  good  opi- 
nion so  suddenly  by  his  countenance,  which  Kitfir,  who,  they  pretend,  had  great  skill 
in  physiognomy,  judged  to  indicate  his  prudence  and  other  good  qualities. 

e    viz.  Kitfir.     But  others  understand  it  to  be  spoken  of  God. 

f  That  is,  had  he  not  seriously  considered  the  filthiness  of  whoredom,  and  the  great 
guilt  thereof.  Some,  however,  suppose  that  the  words  mean  some  miraculous  voice 
or  apparition,  sent  by  God  to  divert  Joseph  from  executing  the  criminal  thoughts 
which  began  to  possess  him.  For  they  say,  that  he  was  so  far  tempted  with  his  mis- 
tress's beauty  and  enticing  behaviour,  that  he  sat  in  her  lap,  and  even  began  to  un- 
dress himself,  when  a  voice  called  to  him,  and  bid  him  beware  other ;  but  he  taking 
no  notice  of  this  admonition,  though  it  was  repeated  three  times,  at  length  the  angel 
Gabriel,  or,  as  others  will  have  it,  the  figure  of  his  master,  appeared  to  him  :  but  the 
more  general  opinion  is  that  it  was  the  apparition  of  his  father  Jacob,  who  bit  his 
fingers'  ends,  or,  as  some  write,  struck  him  on  the  breast,  whereupon  his  lubricity 
passed  out  at  the  ends  of  his  fingers(4). 

For  this  fable,  so  injurious  to  the  character  of  Joseph,  the  Mohammedans  are  obliged 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Idem.  (4)  Al  Beidawi,  Al 

Zamakhshari,  Jallalo'ddin,  Yahya. 


28  AT.  KORAN. 

from  liim,  because  he  was  one  of  our  sincere  servants.  And  they 
ran  Lo  get  one  before  the  other  to  the  door^;  and  she  rent  his  inner 
garment  behind.  And  they  met  her  lord  at  the  door.  She  said, 
What  shall  be  the  reward  of  him  who  seeketh  to  commit  evil  in  thy 
family,  but  imprisonment,  and  a  painful  punishment  ?  And  Joseph 
said.  She  asked  me  to  lie  with  her.  And  a  witness  of  her  family'' 
bore  witness,  saying.  If  his  garment  be  rent  before,  she  speaketh 
truth,  and  he  is  a  liar:  but  if  his  garment  be  rent  behind,  she 
lieth,  and  he  is  a  speaker  of  truth.  And  when  her  husband  saw 
that  his  garment  was  torn  behind,  he  said.  This  is  a  cunning 
contrivance  of  your  sex  ;  for  surely  )'our  cunning  is  great.  O 
Joseph,  take  no  farther  notice  of  this  affair  :  and  thou,  O  woman^ 
ask  pardon  for  thy  crime;  for  thou  art  a  guilty  person.  And 
certain  women  said  publicly"  in  the  city.  The  nobleman's  wife 
asked  her  servant  to  lie  with  her:  he  hath  inflamed  her  breast 
with  his  love  ;  and  we  perceive  her  to  be  in  a  manifest  error. 
And  when  she  heard  of  their  subtle  behaviour,  she  sent  unto 
them'i,  and  prepared  a  banquet  for  them"*,  and  she  gave  to  each 
of  them  a  knife  ;  and  she  said  unto  Joseph.  Come  forth  unto 
them.  And  when  they  saw  him,  they  praised  him  greatly'^;  and 
they  cut  their  own  hands*",  and  said,  0  God  !  this  is  not  a  mortal  ; 

to  their  old  fiiends  the  Jews(l),  who  imagine  that  he  had  a  design  to  lie  with  hia 
mistress,  from  these  words  of  Moses(2),  ^7idit  came  to  pass— that  Joseph  went 
into  the  house  to  do  his  business,  Sfc. 

a     He  flying  from  her,  and  she  rnnning  after  to  detain  him. 

b     viz.  A  cousin  others,  who  was  then  a  child  in  the  cradle(3). 

c  These  women,  whose  tongues  were  so  free  with  Zoleikha's  character  on  this 
occasion,  were  tive  in  number,  and  the  wives  of  so  many  of  the  king's  chief  ofiBcers, 
mz.  his  chamberlain,  his  butler,  his  baker,  his  jailor,  and  his  herdsman(4). 

d  The  number  of  all  the  women  invited  was  forty,  and  among  them  were  the  five 
ladies  abovementioned(5). 

*  •'  The  Egyptian  women  frequently  visit  and  give  entertainments  to  each  other. 
Men  are  excluded.  Only  the  slaves  necessary  to  wait  on  the  company  are  admitted. 
The  pleasures  of  the  table  are  succeeded  by  music  and  dancing.  They  are  passion- 
ately fond  of  both.  The  Mime,  that  is  to  say,  the  learned  loomen,  are  the  delight 
of  these  entertainments.  They  sing  verses  in  praise  of  the  guests,  and  conclude 
with  love  songs.  They  afterwards  exhibit  voluptuous  dances,  the  licentiousness  of 
which  is  often  carried  lo  excess." — Savary. 

e  The  old  Latin  translators  have  strangely  mistaken  the  sense  of  the  original 
word  acbarnaho  which  they  render  menstruates  sunt  ;  and  then  rebuke  Mohammed 
for  the  indecency,  crying  out  demurely  in  the  margin,  O  fcedum  et  obscmnuin  pro- 
phetam  !  Erpenius(6)  thinks  that  there  is  not  the  least  trace  of  such  a  meaning  in  the 
word  ;  but  he  is  mistaken  :  for  the  verb  cabara  in  the  fourth  conjugation,  which  is 
here  used,  has  that  import,  though  the  subjoining  of  the  pronoun  to  it  here  (which 
possibly  the  Latin  translators  did  not  observe)  absolutely  overthrows  that  interpreta- 
tion. 

f    Through  extreme  surprise  at  the  wonderful  beauty  of  Joseph  ;  which  susprise 

(1)  Talm.  Babyl.  Sed.  Nashim.  p.  36.     V.  Bartolocc.  Bibl.  Rabb.  part  3,  p.  509. 

(2)  Genes,  xxxix,  11.  (3)  Supra  citati  iuterpretes.  (4)  Al  Beidawi. 
(5)  Idem.            (6)  in  Not.  ad  Ilist.  Josephi. 


I 


AT.  KOUAN,  29 

he  is  no  other  than  an  angel,  deserving  the  highest  respect.  And 
his  7/iislress  said,  This  is  he,  for  whose  sake  ye  blamed  me  :  I 
asked  him  to  lie  with  me,  but  he  hath  constantly  refused.  But 
if  he  do  not  perform  that  which  I  command  him,  he  shall  surely 
be  cast  into  prison,  and  he  shall  be  made  one  of  the  contemptible. 
Joseph  snid,  O  Lord,  a  prison  is  more  eligible  unto  me  than  the 
crime  to  which  they  invite  me  ;  but  unless  thou  turn  aside  their 
snares  from  me,  I  shall  youthfully  incline  unto  them,  and  I  shall 
become  one  of  the  foolish.  Wherefore  his  Lord  heard  him,  and 
turned  aside  their  snare  from  him  ;  for  he  both  heareth  and 
knowcth.  And  it  seemed  good  unto  them''  even  after  they  had 
seen  the  signs  of  his  innocencT/,  to  imprison  him  for  a  time. 
And  there  entered  into  the  prison  with  him  two  of  the  king\<i 
servants'".  One  of  then^'=  said,  It  seemed  to  me  iii  my  dream 
that  I  pressed  wine  out  of  grapes.  And  the  other  said.  It  seemed 
unto  me  in  iny  dream  that  I  carried  bread  on  my  head,  whereof 
the  birds  did  eat.  Declare  unto  us  the  interpretation  of  our 
dreams,  for  we  perceive  that  thou  art  a  beneficent  person.  Joseph 
answered,  No  food,  wherewith  ye  may  be  nourished,  shall  come 
unto  you,  but  I  will  declare  unto  you  the  interpretation  thereof, 
before  it  come  unto  you'^  This  knoioledge  is  a  part  of  that 
which  my  Lord  hath  taught  me  :  for  I  have  left  the  religion  of 
people  who  believe  not  in  God,  and  who  deny  the  life  to  come  ; 
and  I  follow  the  religion  of  my  fathers,  Abraham,  and  Isaac,  and 
Jacob.  It  is  not  larvfnl  for  us  to  associate  any  thing  with  God. 
This  knoivledgc  of  the  divine  unity  liath  been  given  us  of  the 
bounty  of  God  towards  us,  and  towards  mankind  ;  but  the  greater 
part  of  men  are  not  thankful.  0  my  fellow-prisoners,  are  sundry 
lords  better,  or  the  only  true  and  mighty  God  ?     Ye  worship  not, 

Zoleikha  foreseeinjr,  put  knives  into  (heir  hands,  on  purpose  (hat  (his  accident  might 
happen.  Some  writers  liave  observed,  on  occasion  of  this  passage,  (liat  it  is  cus- 
tomaiy  in  the  east  tor  lovers  to  testify  the  violence  of  their  passion  by  cu((ing  them- 
selves, as  a  sign  that  they  would  spend  their  blood  in  the  service  of  (he  person  be- 
loved ;  which  is  true  enough,  but  I  do  not  find  (hat  any  of  (he  commen(ators  suppose 
these  Egyp(ian  ladies  had  any  such  design. 

a  Tiiat  is  (o  Kitfir  and  his  fiiends.  The  occasion  of  Joseph's  imprisonment  is 
said  to  be,  either  that  they  suspected  him  to  be  guilty,  notwithstanding  the  proofs 
which  had  been  given  of  his  innocence  ;  or  else  that  Zoleiiiha  desired  it,  feigning,  to 
deceive  her  husband,  (hat  she  wanted  to  have  Joseph  removed  from  her  sight,  till 
she  could  conquer  her  pas.^ion  by  time  ;  though  her  real  design  was  to  force  him  (o 
compliance. 

b     viz.   His  chief  butler  and  baker  ;  who  were  accused  of  a  design  to  poison  him. 

c     Namely  the  butler. 

d  The  meaning  of  (his  passage  seems  to  be,  either  that  Joseph,  to  show  he  used 
no  arts  of  divination  or  astrology,  promises  to  interpret  their  dreams  to  (hem  imme- 
dialely,  even  before  (hey  should  eat  a  single  meal ;  or  else,  he  here  offers  to  prophe- 
sy (0  them  beforehand,  (he  quan(ity  and  quality  of  (he  victuals  which  should  be 
brought  ihein..  as  a  tas(e  of  his  skill. 


30  AL  KORAN. 

besides  him,  other  than  the  names  which  ye  have  named",  ye  and 
your  fathers,  concerning  which  God  hath  sent  down  no  authorita- 
tive proof:  yet  judgment  belongeth  unto  God  alone  ;  who  hath 
commanded  that  ye  worship  none  besides  him.  This  is  the  right 
religion  ;  but  the  greater  part  of  men  know  it  not.  O  my  fellow- 
prisoners,  verily  the  one  of  you  shall  serve  wine  unto  his  lord, 
as  formerly  ;  but  the  other  shall  be  crucified,  and  the  birds  shall 
eat  from  off  his  head.  The  matter  is  decreed  concerning  which 
ye  seek  to  be  infornied.  And  Joseph  said  unto  him  whom  he 
judged  to  be  the  person  who  should  escape  of  the  two,  Remember 
me  in  the  presence  of  thy  lord.  But  the  devil  caused  him  to 
forget  to  make  mention  of  Joseph  unto  his  lord** ;  wherefore  he 
remained  in  the  prison  some  years^  And  the  king  of  Egypt^ 
said  Verily  I  saw  in  my  dream  seven  fat  kine,  which  seven 
lean  kine  devoured,  and  seven  green  ears  of  corn,  and  other 
seven  withered  ears.  0  nobles,  expound  my  vision  unto  me,  if 
ye  be  able  to  interpret  a  vision.  They  answered.  They  are 
confused  dreams,  neither  are  we  skilled  in  the  interpretation  of 
such  kind  of  dreams.  And  Joseph's  fellow-prisoner  who  had 
been  delivered,  said,  (for  he  remembered  Joseph  after  a  certain 
space  of  time),  I  will  declare  unto  you  the  interpretation  thereof; 
wherefore  let  me  go  tinto  the  person  who  will  interpret  it  unto 
me.  And  he  went  to  the  prison,  and  said,  0  Joseph,  thou  nian 
of  veracity,  teach  us  the  interpretation  of  seven  fat  kine,  which 
seven  lean  kine  devoured,  and  of  seven  green  ears  of  corn,  and 
oXh^r seven  withered  ears,  which  the  king  saio  in  his  dream; 
that  I  may  return  unto  the  men  who  have  sent  me,  that  per- 
adventure  they  may  understand  the  same.  Joseph  answered, 
ye  shall  sow  seven  years  as  usual :  and  the  cotm  which  ye  shall 
reap,  do  ye  leave  in  its  ear%  except  a  little  whereof  ye  may  eat. 

a     See  chap.  7,  p.  345,  note  a.  Vol.  I. 

b  According  to  the  explication  of  some,  who  take  the  pronoun  him  to  relate  to 
Joseph,  this  passage  may  be  rendered,  But  the  devil  caused  him  {i.  e.  Joseph)  to 
forget  to  make  his  application  unto  his  Lord;  and  to  beg  the  good  offices  of  his 
fellow-prisoner  for  his  deliverance,  instead  of  relying  on  God  alone,  as  it  became  a 
prophet,  especially,  to  have  done(l). 

c  The  original  word  signifying  any  number  from  thi'ee  to  nine,  or  ten,  the  com- 
mon opinion  is  that  Joseph  remained  in  prison  seven  years ;  though  some  say  he  was 
confined  no  less  than  twelve  years(2). 

d  This  prince,  as  the  oriental  writers  generally  agree,  was  Riyan,  the  son  of  al 
Walid,  the  Amalekite(3),  who  was  converted  by  Joseph  to  the  worship  of  the  true 
<3od,  and  died  in  the  lifetime  of  that  prophet.  But  some  pretend  that  the  Pharaoh 
of  Joseph  and  of  Moses  were  one  and  the  same  person,  and  that  he  lived  (or  rather 
reigned)  four  hundred  years(4). 

e     To  preserve  it  from  the  weevil(5). 

(1)  Al  Beidawi.  (2)  Idem.  Jallalo'ddin.  (3)  See  the  Prelim.  Disc.  p.  31, 

Vol.  I.  (4)  Al  Beidawi.    See  chap.  7,  p.  350,  note  a,  Vol.  1.  (5)  Al  Beida- 

wi.   See  chap.  7,  p,  350,  note  a,  Vol.  I. 


AL  KOllAN.  31 

Then  shall  there  come,  after  this,  seven  grievous  years  of  famine, 
which  shall  consume  what  ye  shall  have  laid  up  as  a  provision  for 
the  same,  except  a  little  which  ye  shall  have  kept.  Then  shall 
there  come,  after  this,  a  year  wherein  men  shall  have  plenty  of 
rain"*,  and  wherein  they  shall  press  loine  and  oil.  And  ivhen 
the  chief  but  lei'  had  reported  this,  the  king  said,  Bring  him  unto 
me.  And  when  the  messenger  came  unto  Joseph,  he  said, 
Return  unto  thy  lord,  and  ask  of  him,  what  was  the  intent  of  the 
women  who  cut  their  hands'* ;  for  my  Loud  well  knovveth  the 
snare  which  they  laid  for  me'^.  And  when  the  women  were 
assembled  before  the  king,  he  said  unto  them,  What  was  your 
desigut,  when  ye  solicited  Joseph  to  unlawful  love?  They 
answered,  God  be  praised  !  we  know  not  any  ill  of  him.  The 
nobleman's  wife  said.  Now  is  the  truth  become  manifest :  I 
solicited  him  to  lie  with  me  ;  and  he  is  one  of  those  who  speak 
truth.  And  ivhen  Joseph  was  acquainted  therewith,  he  said, 
This  discovery  hath  been  made,  that  my  lord  might  know  that 
I  was  not  unfaithful  unto  him  in  his  abscence,  and  that  God 
directeth  not  the  plot  of  the  deceivers.  *  Neither  do  I  XIII. 
absolutely  justify  myself'' :  since  every  soul  is  prone  unto 
evil,  except  those  on  whom  my  Lord  shall  show  mercy  ;  for  my 
Lord  is  gracious  ajid  merciful.  And  the  king  said.  Bring  him 
unto  me  :  I  will  take  him  into  my  own  peculiar  service.     And 

a  Notwithslanding  what  some  ancient  authors  write  to  the  contrary(l),  it  often 
rains  in  winter  in  the  lower  Egypt,  and  even  snow  has  been  observed  to  fall  at  Alex- 
andria, contrary  to  the  express  assertion  of  Seneca(2).  In  the  upper  Egypt,  indeed, 
towards  the  cataracts  of  the  Nile,  it  rains  very  seldom(3).  Some,  however,  suppose 
that  the  rains  here  mentioned  are  intended  of  those  which  should  fall  in  Ethiopia, 
and  occasion  the  swelling  of  the  Nile,  the  great  cause  of  the  fertility  of  Egypt;  or 
else  of  those  which  should  fall  in  the  neighbouring  countries,  which  were  also  afflict- 
ed with  famine  during  the  same  time. 

"  Then  a  time  shall  come,  when  men  shall  grow  corrupt,  and  shall  press  the 
grape." — Savary. 

b  Joseph,  it  seems,  cared  not  to  get  out  of  prison,  till  his  innocence  was  publicly 
known  and  declared.  It  is  observed  by  the  commentators,  that  Joseph  does  not  bid 
the  messenger  move  the  king  to  inform  himself  of  the  truth  of  the  affair,  but  bids  him 
directly  to  ask  the  king,  to  incite  him  to  make  the  proper  inquiry  with  the  greater 
earnestness.  They  also  observe  that  Joseph  takes  care  not  to  mention  his  mistress, 
out  of  respect  and  gratitude  for  the  favours  he  had  received  while  in  her  house(4). 

c  Endeavouring  both  by  threats  and  persuasions  to  entice  me  to  commit  folly  with 
my  mistress. 

t  "  The  king  inquired  of  them.  What  success  had  ye  in  your  trials  of  Joseph  ? 
Prince,  replied  they,  his  heart  was  proof  against  wickedness."— Sarary. 

d  According  to  a  tradition  of  Ebn  Obbas,  Joseph  had  no  sooner  spoken  the  fore- 
going words,  asserting  his  innotency,  than  Gabriel  said  to  him,  Whatnotwhen  thou 
wast  deliberating  to  lie  with  her?     Upon  which  Joseph  confessed  his  frailty(5). 

(t)  Plato,  in  Timmo.  Pomp.  Mela.  (2)  Nat.  Quxst.  1.  4.  (3)  See  Greaves's 

Descr.  of  the  Pyramids,  p.  74,  &c.     Ray's  Collection  of  Travels,  t.  2,  p.  92,         (4)  Al 
Beidawi,  ^c.  (5)  Idem. 


S2  AL  KORAN. 

when  Joseph  luas  brovght  unto  the  king,  and  he  had  discoursed 
with  him,  he  said,  Thou  art  this  day  firmly  established  with  us, 
and  shalt  be  intrusted  with  our  affairs^.  Joseph  answered, 
Set  me  over  the  storehouses  of  the  land  ;  for  I  tvill  be  a  skilful 
keeper  thereof.  Thus  did  we  establish  Joseph  in  the  land,  that 
he  might  provide  himself  a  dwelling  therein,  where  he  pleased. 
We  bestow  our  mercy  on  whom  we  please,  and  we  suffer  not 
the  reward  of  the  righteous  to  perish  :  and  certainly  the  reward 
of  the  next  life  is  better,  for  those  who  believe,  and  fear  God. 
Moreover  Joseph's  brethren  came"*,  and  went  in  unto  him  ;  and 

a  The  commentators  say,  that  Joseph  being  taken  out  of  prison,  after  he  had  washed 
and  changed  his  clothes,  was  introduced  to  the  king,  whom  he  saluted  in  the  Hebrew 
tongue,  and  on  the  king's  asking  what  language  that  was,  he  answered,  that  it  was  the 
language  of  his  fathers.  This  prince,  they  say,  understood  no  less  than  seventy  lan- 
guages, in  every  one  of  which  he  discoursed  with  Joseph,  who  answered  him  in  the 
same  :  at  which  the  king  greatly  marvelling,  desired  him  to  relate  his  dream,  which 
he  did,  describing  the  most  minute  circumstances  :  whereupon  the  king  placed  Joseph 
by  him  on  his  throne,  and  made  iiim  his  Wazir,  or  chief  minister.  Some  say  that  his 
master  Kitfir  dying  about  this  time,  he  not  only  succeeded  him  in  his  place,  but,  by  the 
king's  command,  married  Uie  widow,  his  late  mistress,  whom  he  found  to  be  a  virgin, 
and  who  bare  him  Ephraim  and  Manasses(l).  So  that  according  to  this  tradition,  she 
was  the  same  woman  who  is  called  Asenath  by  Moses.  This  supposed  marriage,  which 
authorized  their  amours,  probably  encouraged  the  Mohammedan  divines  to  make  use 
of  the  loves  of  Joseph  and  Zoleikha,  as  an  allegorical  emblem  of  the  spiritual  love 
between  the  Creator  and  the  creature,  God  and  the  soul  ;  just  as  the  Christians  apply 
the  Song  of  Solomon  to  the  same  mystical  purpose(2). 

b  Joseph,  being  made  Wazir,  governed  with  great  wisdom  ;  for  he  not  only  caused 
justice  to  be  impartially  administered,  and  encouraged  the  people  to  industry  and  the 
improvement  of  agriculture  during  the  seven  years  of  plenty,  but  began  and  perfected 
several  works  of  great  benefit  ;  the  natives  at  this  day  ascribing  to  the  patriarch  Joseph 
almost  all  the  ancient  works  of  public  utility  throughout  the  kingdom  ;  as  particularly 
the  rendering  the  province  of  al  Feyyum,  from  a  standing  pool  or  marsh,  the  most 
fertile  and  best  cultivated  land  in  all  Egypt(3).  When  the  years  of  famine  came,  the 
effects  of  which  were  felt  not  only  in  Egypt,  but  in  Syria  and  the  neighbouring  coun- 
tries, the  inhabitants  were  obliged  to  apply  to  Joseph  for  corn,  which  he  sold  to  them, 
first  for  their  money,  jewels,  and  ornaments,  then  for  their  cattle,  and  lands,  and  at 
length  for  their  persons  ;  so  that  all  tiie  Egyptians  in  general  became  slaves  to  the  king, 
though  Joseph,  by  his  consent,  soon  released  them,  and  returned  them  their  Substance. 
The  dearth  being  felt  in  the  land  of  Canaan,  Jacob  sent  all  his  sons,  except  only- 
Benjamin,  into  Egypt  for  corn.  On  their  arrival,  Joseph  (who  well  knew  them)  asked 
them  who  they  were,  saying  he  suspected  them  to  be  spies  ;  but  they  told  liim  they  came 
only  to  buy  provisions,  and  that  they  were  all  the  sons  of  an  ancient  man,  named  Jacob, 
■who  was  also  a  prophet.  Joseph  then  asked  how  many  brothers  there  were  of  them  j 
they  answered.  Twelve  ;  but  that  one  of  them  had  been  lost  in  a  desert.  Upon  which 
he  inquired  for  the  eleventh  brother,  there  being  no  more  than  ten  of  them  present. 
They  said,  he  was  a  lad,  and  with  their  father,  whose  fondness  for  him  would  not  suffer 
him  to  accompany  them  in  their  journey.  At  length  Joseph  asked  them,  who  they  had 
to  vouch  for  their  veracity  ;  but  they  told  him  they  knew  no  man  who  could  vouch  for 
them  in  Egypt.     Then,  replied  he,  one  of  you  shall  stay  behind  with  me  as  a  pledge, 

(1)  Al  Beidawi,  Kitab  Tafasir,  &c.  (2)  V  D'Herbel.  Bibl.  Orient,  art.  Jousouf, 

(3)  V.  Golii  note  in  Alfragan.  p.  175,  &c.  Kircher.  Qidip.  Egypt.  Vol.  1,  p.  8.     Voy 
torn.  ii.  p-  205,  and  torn.  iii.  p.  53. 


AL  KOKAN.  33 

he  knew  llicm,  but  liiey  knew  not  him.  And  when  he  liad 
furnished  lliem  with  their  provisions,  he  said,  Bring  unto  mc 
your  brother,  the.  son  of  your  father  :  do  ye  not  sec  that  I  give 
full  measure,  and  that  I  am  the  most  hospitidile  receiver  of  guests  ? 
But  if  ye  bring  him  not  unto  me,  there  shall  be  no  corn  measured 
unto  you  from  me,  neither  shall  ye  approach /«_y /;re5(^;zcc.  They 
answered,  wc  will  endeavour  to  obtain  him  of  his  fiilher,  and  we 
will  certainly  perform  lohat  thou  7'equircst.  And  Joseph  said  to 
his  servants,  Put  their  money'*  lohich  they  have  p aid  for  their 
corn  into  their  sacks,  that  they  may  perceive  it,  wiien  they 
shall  be  returned  to  their  family  :  pcradventure  they  will 
come  back  unto  us.  And  when  they  were  returned  unto  their 
father,  they  said,  0  father,  it  is  forbidden  to  measure  out  corn 
unto  us  any  more,  unless  we  carry  our  brother  Benjamin  with 
us:  wherefore  send  our  brother  with  us,  and  we  shall  have  corn 
measured  unto  us  ;  and  we  will  certainly  guard  him  from  any 
mischance.  Jacob  answered,  shall  I  trust  him  with  you  ivith 
any  better  success  than  I  trusted  your  hrother  Joseph  with  you 
heretofore  ?  But  Gob  is  the  best  guardian  ;  and  he  is  the  most 
merciful  of  those  wlio  show  mercy.  And  when  they  opened 
their  provisions,  they  found  their  money  had  been  returned  unto 
them  ;  and  they  said,  0  father,  what  do  we  desire  farther?  this 
our  money  hath  been  returned  unto  us  ;  we  will  therefore  returny 
and  provide  corn  for  our  family  :  we  will  take  care  of  our  bro- 
ther ;  and  we  shall  receive  a  camel's  burthen  more  than  we  did 
the  last  time.  This  is  a  small  quantity''.  Jacob  said,  1  will  by 
no  means  send  him  with  you,  until  ye  give  rne  a  solemn  pro- 
mise, and  swear  by  God  that  ye  will  certainly  bring  him  back 
unto  me,  unless  ye  be  encompassed  by  some  inevitable  impedi- 
ment. And  when  they  had  given  him  their  solemn  promise,  he 
said,  God  is  witness  of  what  we  say.  And  he  said,  My  sons, 
enter  not  into  the  city  by  one  and  the  same  gate  ;  but  enter  by 
different  gates.  But  this  precaution  will  be  of  no  advantage 
unto  you  against  the  decree  of  G on  ;  for  judgment  belongeth  unto 

and  the  otliers  may  return  home  witli  their  provisions;  .^nd  when  ye  come  again,  ye 
shall  bring  your  younger  brother  with  you,  that  I  may  know  ye  have  told  me  tlie  truth. 
Wlicreupon,  it  being  in  vain  to  dispute  Uie  matter,  they  cast  lots  who  shonld  stay 
behind,  and  tlie  lot  toll  upon  Simeon.  When  tiiey  departed,  Josepli  gave  each  ol"  iheni 
a  camel,  and  another  for  their  brotlier(l). 

a  The  original  word  signifying  not  only  money,  l)ut  also  goods  bartered  or  given  in 
exchange  for  otiier  mercliandize,  some  commentators  tell  us,  tiiat  they  paid  for  their 
corn,  not  in  money,  but  in  shoes  and  di-essed  skins('i). 

b'  The  meaning  may  be,  either  that  the  corn  they  now  brought  was  not  sufficient 
for  the  support  ot  their  faiuiiies,  so  that  it  was  necessary  for  them  to  take  another 
journey;  or  else,  that  a  camel's  load  more  or  ie«s  was  but  a  trifle  to  the  king  of 
Egypt.  Some  suppose  these  to  be  the  words  ol'  Jacob,  declaring  it  was  too  mean  a 
consideration  to  induce  him  (o  part  wilii  his  son. 

(I)  Al  Beidawi.  ('.<!)  Idem. 

Vol.  II. -E 


34  AL  KORAN. 

God  alone  :  in  him  do  I  put  my  trust,  and  in  him  let  those  con- 
fide who  seek  in  whom  to  put  their  trust.  And  when  they 
entered  the  city,  as  their  father  had  commanded  them,  it  was  of 
no  advantage  unto  them  against  the  decree  of  God  ;  and  the  same 
served  only  to  satisfy  the  desire  of  Jacob's  soul,  which  he  had 
charged  them  to  perform. :  for  he  was  indued  with  knowledge 
of  that  which  we  had  taught  him  ;  but  the  greater  part  of  men  do 
not  understand.  And  when  they  entered  into  the  presence  of 
Joseph,  he  received  his  brother  Benjamin  as  his  guest,  and  said, 
Verily  I  am  thy  brother^  :  be  not  therefore  afflicted  for  that  which 
they  have  committed  against  us.  And  when  he  had  furnished 
them  with  their  provisions,  he  put  his  cup*^  in  his  brother  Benja- 
min's sack.  Then  a  crier  cried  after  them,  saying,  0  company 
of  travellers,  ye  are  surely  thieves.  They  said  (and  turned  back 
unto  them),  What  is  it  that  ye  miss  ?  They  answered,  We  miss 
the  prince's  cup  :  and  unto  him  who  shall  produce  it,  shall  be 
given  a  camel's  load  of  corn,  and  I  will  be  surety  for  the  same. 
Joseph's  brethren  replied,  By  God,  ye  do  well  know,  that  we 
come  not  to  act  corruptly  in  the  land%  neither  are  we  thieves. 
The  Egyptians  said,  What  shall  be  the  reward  of  him  loho 
shall  appear  to  have  stolen  the  cup,  if  ye  be  found  liars  ? 
Josephs  brethren  answered,  as  to  the  reward  of  him,  in  whose 
sack  it  shall  be  found,  let  him  become  a  bondman  in  satisfaction 
of  the  same  :  thus  do  we  reward  the  unjust,  who  are  guilty  of 
theft"^.  Then  he  began  by  their  sacks,  before  he  searched  the 
sack  of  his  brother*^ ;  and  he  drew  out  the  cup  from  his  brother's 
sack.  Thus  did  we  furnish  Joseph  with  a  stratagem.  It  was  not 
lawful  for  him  to  take  his  brother  for  a  bondman,  by  the  law 

a  It  is  related  tliat  Joseph,  having  invited  his  brethren  to  an  entertainment, 
ordered  ttiem  to  be  placed  two  and  two  together ;  by  which  means  Benjamin,  the 
eleventh,  was  obliged  to  sit  alone,  and  bursting  into  tears,  said,  if  my  brother  Joseph 
were  alive,  he  would  have  sat  with  ine.  Whereupon  Joseph  ordered  him  to  be  seated 
at  the  same  table  with  himself,  and  when  the  entertainment  was  over,  dismissed  the 
rest,  ordering  that  they  should  be  lodged  two  and  two  in  a  house,  but  kept  Benjamin 
in  his  own  apartment,  where  he  passed  the  night.  The  next  day  Joseph  asked  him, 
whether  he  would  accept  of  himself  for  his  brother,  in  the  room  of  him  whom  he  had 
lost;  to  which  Benjamin  replied.  Who  can  find  a  brolher  comparable  unto  thee? 
yet  thou  art  not  the  son  of  Jacob  and  Rachel.  And  upon  this  Joseph  discovered 
himself  to  him(l). 

b  Some  imagine  this  to  be  a  measure  holding  a  saa.  (or  about  a  gallon),  wherein 
they  used  to  measure  corn,  or  give  water  to  the  beasts.  But  others  take  it  to  be  a 
drinking-cup  of  silver,  or  gold. 

c  Both  by  our  behaviour  among  you,  and  our  bringing  again  our  money  which 
was  returned  to  us  without  our  knowledge. 

d  This  was  the  method  of  punishing  theft  used  by  Jacob  and  his  family :  for 
among  the  Egyptians  it  was  punished  in  another  manner. 

e  Some  suppose  this  search  was  made  by  the  person  whom  Joseph  sent  after 
them ;  others  by  Joseph  himselt,  when  they  were  brought  back  to  the  city. 

(1)  Al  Beidawi. 


AL  KOKAN.  35 

of  (he  king  of  Egypt^,  had  not  God  pleased  to  alloxo  it,  accord- 
ing to  the  offer  uf  his  Ijrethren.     We  exall  to  degrees  of  know- 
ledge and  lionour  whom  we  please  :  and  there  is  one  who  is 
knowing  above  all   those  who  are  endued  with  knowledge.     His 
brethren  said,    if  Benjamin   be    guilty  of  theft,    his    brother 
Joseph  hath   been  also  guilty  of  theft  heretofore'*.     But  Joseph 
concealed  these  things  in  his  mind,  and  did  not  discover  them 
unto  them  ;  and  he  said  within  himself-,  Ye  are  in  a  worse  con- 
dition//^«;^  z/^  two;  and   God  best  knoweth  what  ye  discourse 
about.     They  said  unto  Joseph,  Noble  lord,  verily  this  lad  hath 
an  aged  father  ;   wherefore  take  one  of  us  in   his  stead  ;   for  we 
perceive  that   thou  art  a  beneficent  person.     Joseph  answered, 
God  forbid  that  we  should  take  any  other  than  him  with  whom 
we  found  our  goods  ;   for  then   should  we  certainly  be  unjust. 
And  when  they  despaired  of  obtaining  Benjamin,  they  retired 
to  confer  privately  together.     And  the  elder  of  them'^  said,  Do 
ye  not  know  that  your  father  hath  received  a  solemn  promise 
Irom  you,  in  the  name  of  God,  and  how  perfidiously  ye  behaved 
heretofore   towards   Joseph  ?     Wherefore   I   will    by   no   means 
depart  the  land  of  Egypt,  until    my  father  give  me  leave  to 
return  unto  him,  or  God  maketh  known  his  will  to  me  ;   for 
he  is   the  best  judge.     Return    ye  to  your  father,  and   say,  0 
father,  verily  thy  son  hath  committed  theft ;  we  bear  witness  of 
no  more  than  what  we  know,  and  we  could  not  guard  against 
what  we  did  not  foresee  :  and  do  thou  inquire  in  the  city,  where 
we  have  been,  and  of  the  company  of  merchants,  with  whom  we 
are  arrived,  and  thou  ivilt  find  that  we  speak  the  truth.     And 
when  they  were  returned,  and  had  spoken  thus  to  their  father, 
he  said.  Nay,  but  rather  ye  yourselves  have  contrived  the  thing 
for  your  own  sakes  :   but  patience  is  most  proper  for  me;  per- 
adventure  God  will  restore  them  all**  unto  me  ;  for  he  is  knowing 
and  wise.     And  he  turned  from  them  and  said,  Oh  how  I  am 

a  For  there  ihc  thief  was  not  reduced  to  servitude,  but  was  scourged,  and  obliged 
to  restore  the  double  of  what  he  had  stolen(l). 

b  The  occasion  of  tliis  suspicion,  it  is  said,  was,  (hat  Joseph  having  been  brought 
up  by  his  fatiier's  sister,  she  became  so  fond  of  him,  th:it  when  he  grew  up,  and 
Jacob  designed  to  take  him  from  her,  she  contrived  the  following  stratagem  to  keep 
him.  Having  a  girdle  which  bad  once  belonged  to  Abraham,  she  girt  it  about  the 
child,  and  then  pretending  she  had  lost  it,  caused  strict  search  to  be  made  for  it;  and 
it  being  at  length  found  on  Joseph,  he  was  adjudged,  according  to  the  abovemen- 
tioned  law  of  the  family,  to  be  delivered  to  her  as  her  property.  Some,  however, 
say  that  Joseph  actually  stole  an  idol  of  gold,  which  belonged  to  his  mother's  father, 
and  destroyed  it;  a  story  probably  taken  from  Rachel's  stealing  the  images  of  Laban  ; 
and  others  tell  us  that  he  once  stole  a  goat,  or  a  hen,  to  give  to  a  poor  man(2). 

c  "cxz.  Reuben.  But  some  think  Simeon  or  Judah  to  be  here  meant;  and  instead 
oiihe  elder,  interpret  it,  the  most  prudent  of  them. 

d     i.  e.  Joseph,  Benjamin,  and  Simeon. 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  Jallalo'ddin. 


36  AL  KORAN. 

grieved  for  Joseph !  And  liis  eyes  became  white  with  mourning% 
he  being  oppressed  with  deep  sorrow*.  His  sons  said,  By  God, 
thou  wilt  not  cease  to  remember  Joseph  until  thou  be  brought  to 
death's  door,  or  thou  be  actually  destroyed  by  excessive  affliction. 
He  answered,  I  only  represent  my  grief,  which  I  am  not  able  to 
contain,  and  my  sorrow  unto  God  ;  but  I  know  by  revelation 
from  God  that  which  j^e  know  not''.  O  my  sons,  go  and  make 
inquii'v  after  Joseph  and  his  brother  ;  and  despair  not  of  the 
mere)'  of  God  :  for  none  despaireth  of  God's  mercy,  except  the 
unbelieving  ])eople.  Wherefore  Joseph'' s  brethren  returned 
into  Egypt:  and  when  they  came  into  his  presence,  they 
said,  Noble  lord,  the  famine  is  felt  by  us  and  our  family, 
and  we  are  come  with  a  small  sum  of  money*^ :  yet  give  unto 
us  full  measure,  and  bestow  corn  upon  us  as  alms  ;  for  God 
rewardeth  the  alms  givers.  Joseph  said  unto  them,  Do  ye 
know  what  ye  did  unto  Joseph  and  his  brother,  when  ye  were 
ignorant  of  the  consequences  thereof'^  .^  i'hcy  answered,  Art 
thou  really  Joseph*^?  He  replied,  I  am  Joseph;  and  this  is 
my  brother.  Now  hath  God  been  gracious  unto  us.  For  whoso 
feareth  God,  and  persevereth  with  patience,  shall  at  length 
find  relief;  since  God  will  not  suffer  the  reward  of  the  righteous 
to  perish.  They  said.  By  God,  now  halh  God  chosen  thee  above 
us;  and  we  have  surely  been  sinners.  Joseph  answered.  Let  there 
be  no  reproach  cast  on  you  this  day.  God  forgiveth  you;  for  he 
is  the  most  merciful  of  those  who  show  mercy.     Depart  ye  with 

a  Tliat  is,  the  pupils  lost  their  deep  blackness,  and  became  of  a  pearl  colour  (as 
happens  in  suffusions),  by  his  continual  weeping  ;  which  very  much  weakened  his 
sight,  or,  as  some  pretend,  made  him  quite  blind(l). 

*  "  Grief  covered  his  countenance  wilii  paleness.  His  heart  was  full  of  bitterness." 
— Savary. 

b  viz.  That  Joseph  is  yet  alive;  of  which  some  (ell  us  he  was  assured  by  the 
angel  of  death  in  a  dieam  ;  though  others  suppose  he  depended  on  the  completion  of 
Joseph's  dieam,  which  must  have  been  frustrated,  had  he  died  before  his  brethren 
had  bowed  down  before  him(2). 

c  Their  mency  being  clipped  and  adulterated.  Some,  however,  imagine  they 
did  not  bring  money,  but  goods  to  barter,  such  as  wool  and  butter,  or  other  commo- 
dities  of  small  value(3). 

d  The  injury  they  did  Benjamin  was  the  separating  him  from  his  brother ;  after 
which  they  kept  him  in  so  great  subjection,  that  he  durst  not  speak  to  them  but  with 
the  utmost  submission.  Son;e  say  that  these  words  were  occasioned  by  a  letter 
which  Joseph's  brethren  delivered  to  him  from  their  father,  requesting  the  release- 
ment  of  Benjamin,  and  by  their  lepresenting  his  extreme  affliction  at  the  loss  of  him 
and  his  brother.  Tlie  commentators  observe  that  Joseph,  to  excuse  his  brethren's 
behaviour  towards  him,  attributes  it  to  their  ignorance,  and  tlie  heat  of  youth(4). 

e  They  say  that  this  question  was  not  the  effect  of  a  bare  suspicion  that  he  was 
Joseph,  but  that  they  actually  knew  him,  either  by  his  face  and  behaviour,  or  by  his 
foreteeth,  which  he  showed  in  smiling,  or  else  by  puKiiig  off  his  iiaia,  and  discover- 
ing a  whitish  mole  on  bis  forehea(l(5). 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Idem.  (4)  Idem.  (5)  Idem. 


AL  KORAN.  37 

this  my  inner  garment,  and  throw  it  on  my  father's  face;  and  he 
shall  recover  his  sight:  and  theri  come  unto  me  with  all  )'our 
family.  And  when  the  company  of  travellers  was  departed yrom 
Egypt  on  their  journey  towards  Canaan,  their  father  said,  unto 
those  loho  loere  about  him,  Verily  I  perceive  the  smell  of  Jo- 
seph'': although  ye  think  that  I  dote.  They  answered,  By  God, 
thou  art  in  thy  old  mistake'^.  But  when  the  messenger  of  good 
tidings'*  was  come  luith  Joseph'' s  inner  garment,  he  threw  it 
over  his  face;  and  he  recovered  his  eye-sight.  Jlnd  Jacob  said, 
Did  I  not  tell  you  that  I  knew  from  God,  that  which  ye  knew 
not  ?  They  answered,  0  father,  ask  pardon  of  our  sins  for  us,  for 
we  have  surely  been  sinners.  He  replied,  I  will  surely  ask  par- 
don for  you  of  my  Lord'^^;  for  he  is  gracious  and  merciful.  And 
when  Jacob  and  his  family  arrived  in  Egypt,  and  were  intro- 
duced unto  Joseph,  he  received  his  parents  unto  him*",  and  said, 
Enter  ye  into  Egypt,  by  God's  favour,  in  full  security.  And  he 
raised  his  parents  to  the  seat  of  state,  and  they,  together  with  his 
brethren,  fell  down  and  did  obeisance  unto  him^.  And  he  said, 
0  my  father,  this  is  the  interpretation  of  my  vision,  ivJiich  I saiu 
heretofore:  now  hath  my  Lord  rendered  it  true.  And  he  hath 
surely  been  gracious  unto  me,  since  he  took  me  forth  from  the 
prison,  and  hath  brought  you  hither  from  the  desert;  after  that  the 
devil  had  sown  discord  between  me  and  m)'^  brethren:  for  my 
Lord  is  gracious  unto  whom  he  plcascth;  and  he  is  the  knowing, 
the  wise  God.     0  Lord,  thou  hast  given  me  a  part  of  the  king. 

a  Which  (he  commentators  generally  suppose  to  be  the  same  garment  with  which 
Gabriel  invested  him  in  the  well ;  which  having  originally  come  from  paradise,  had 
preserved  the  odour  of  that  place,  and  was  of  so  great  virtue  as  to  cure  any  distemper 
in  the  person  who  was  touched  with  it(l). 

b  This  was  the  odour  of  the  garment  abovementioned,  brought  by  the  wind  to 
Jacob,  who  smelt  it,  as  is  pretended,  at  the  distance  of  eighty  parasangs(2);  or,  as 
others  will  have,  three,  or  eight  days' journey  ofr(3). 

c     Being  led  into  this  imagination  by  the  excessive  love  of  Joseph. 

d  viz.  Judah ;  who  as  he  had  formerly  grieved  his  father,  by  bringing  him  Jo- 
seph's coat  stained  with  blood,  now  rejoiced  him  as  much,  by  being  the  bearer  of  this 
vest,  and  the  news  of  Joseph's  prosperity  (4). 

e     Deferring  it,  as  some  fancy,  till  he  should  see  Joseph,  and  have  his  consent. 

f  viz.  His  father,  and  Leah,  his  mother's  sister,  whom  he  looked  on  as  his  mother, 
after  Rachel's  dcath(5). 

Al  Beidawi  tells  us,  that  Joseph  sent  carriages  and  provisions  for  his  father  and 
his  family  ;  and  that  he  and  the  king  of  Egypt  went  forth  to  meet  them.  He  adds, 
that  the  number  of  the  children  of  Israel,  who  entered  Egypt  with  him,  was  seventy- 
two  ;  and  that  when  they  were  led  out  thence  by  Moses,  thej'  were  increased  to  six 
hundred  thousand  five  hundred  and  seventy  men  and  upwards,  besides  the  old  people 
and  children. 

g  A  transposition  is  supposed  to  be  in  these  words,  and  that  ho  seated  his  fallier 
and  mother  alter  tlicy  had  bowed  down  to  him,  and  not  bcfore(6). 


(1)A1  Beidawi,  J;illalo'(ldin.  (2)  Idem.  (3)  Jalbilo'ddiii 

(4)  Al  Beidawi.  (5)  Idem.     See  Genes  xxxvii.  10.  (0)  Al  Btdawi 


38  AL  KORAN. 

dom,  and  hast  taught  me  the  interpretation  o^ dark  sayings.   The 
Creator  of  heaven  and  earth!  thou  art  my  protector  in  this  world, 
and  in  that  which  is  to  come:  make  me  to  die  a  Moslem,  and  join 
me  with  the  righteous^   This  is  a  secret  history,  which  we  reveal 
unto  thee,  O  Mohammed,  although  thou  wast  not  present  with 
the  brethren  of  Joseph,  when  they  concerted  their  design,  and 
contrived  a  plot  against  him.     But  the  greater  part  of  men,  al- 
though they  earnestly  desire  it,  will  not  helieve.     Thou  shalt  not 
demand  of  them  any  reward  for  thi/  publishing  the  Koran  ;  it  is 
no  other  than  an  admonition  unto  all  creatures.      And  how  many 
signs  soever  Mere  be  of  the  being,  unity,  and  providence  of 
God,  in  the  heavens  and  the  earth;  they  will  pass  by  them,  and 
will  retire  afar  ofi'from  them.      And  the  greater  part  of  them  be- 
lieve not  in  God,  without  being  also  guilty  of  idolatry''.    Do  they 
not  believe  that  some  overwhelming  affliction  shall  fall  on  them, 
as  a  punishment  from  God;  or  that  the  hour  of  judgment  shall 
overtake  tiiem  suddenly,  when  they  consider  not  its  approach? 
Say  unto  those  of  Mecca,  This  is  my  way:  I  invite  you  unto 
God,  by  an  evident  demonstration;  both  I  and  he  who  foUoweth 
me;  and,  praise  be  unto  God!   I  am  not  an  idolater.    We  sent  not 
any  apostles  before  thee,  except  men,  unto  whom  we  revealed 
our  luill,  and  whom  we  chose  out  of  those  who  dwelt  in  cities^ 
Will  they  not  go  through  the  earth,  and  see  what  hath  been  the 
end  of  those  who  have  preceded  them  ?    But  the  dwelling  of  the 
next  life  shall  surel}'^  be  better  for  those  who  fear  God.   Will  they 
not  therefore  understand  ?     Their  predecessors  ivere  borne  with 
for  a  time,  until,  when  our  apostles  despaired  of  their  conver- 
sion, and  they  thought  that  they  were  liars,  our  help  came  unto 
them,  and  we  delivered  whom  we  pleased;  but  our  vengeance 
was  not  turned  away  from  the  wicked  people.    Verily  in  the  his- 
tories of  the  jjrophets  and  their  people  there  is  an  instructive  ex- 
ample unto  those  who  are   endued   with   understanding.      The 
Koran  is  not  a  new  invented  fiction;   but  a  confirmation  of  those 

a  The  Mohammedan  authors  write,  that  Jacob  dwelt  in  Egypt  twenty-four  years, 
and  at  his  death  ordered  iiis  body  to  be  buried  in  Palestine  by  his  father,  whicii  Jo- 
seph took  caie  to  perform  ;  and  tlien  returning  into  Egypt,  died  twenty-three  years 
after.  Tliey  add,  that  such  high  disputes  arose  among  the  Egyptians,  concerning 
his  burial,  thai  they  had  like  to  have  come  to  blows;  but  at  length  they  agreed  to 
put  his  body  into  a  marble  coffin,  and  to  sink  it  in  the  Nile;  out  of  a  superstitious 
imagination,  that  it  might  help  the  regular  increase  of  the  river,  and  deliver  them 
from  famine,  for  tho  future  :  but  when  Moses  led  the  Israelites  out  of  Egypt,  he 
lookup  the  coffin,  and  carried  Joseph's  bones  with  him  into  Canaan,  where  he  buried 
them  by  his  ancestors(l). 

b  For  this  crime  Mohammed  charges  not  only  on  the  idolatrous  Meccans,  but  also 
on  the  Jews  and  Christians  ;  as  has  been  already  observed  more  than  once. 

c  And  not  of  the  inhabitants  of  the  deserts  ;  because  the  former  are  more  knowing 
and  compassionate,  and  the  latter  more  ignorant  and  hard-hearted (2). 

(1)  Al  Beidawi.  (2)  Idem.    See  the  Prelim.  Disc.  ^  !.  p.  50. 


AL  KORAN.  39 


scriptures  which  have  been  revealed  before  it,  and  a  distinct  ex- 
plication of  every  thing  necessary,  in  respect  either  to  faith  or 
practice,  and  a  direction  and  mercy  unto  people  who  believe. 


CHAPTER  XIII. 

Intitled,  Thunder''  ;  revealed  at  Mecca''. 

In  the  name  of  the  most  merciful  God. 

Al.  M.  R*^.  These  are  the  signs  of  the  book  of  the  Koran: 
and  that  which  hath  been  sent  down  unto  thee  from  thy  Lord,  is 
the  truth;  but  the  greater  part  of  men  will  not  believe.  It  is  God 
who  hath  raised  the  heavens  without  visible  pillars;  and  then  as- 
cended his  throne,  and  compelled  the  sun  and  the  moon  to  per- 
form their  services;  every  of  the  heavenly  bodies  runneth  an  ap- 
pointed course.  He  ordereth  all  things.  He  showeth  his  signs 
distinctly,  that  ye  may  be  assured  ye  must  meet  your  Lord  at 
the  last  day.  It  is  he  who  hath  stretched  forth  the  earth,  and 
placed  therein  steadfast  mountains,  and  rivers;  and  hath  ordained 
therein  of  every  fruit  two  different  kinds'^*.  He  causeth  the  night 
to  cover  the  day.  Herein  are  certain  signs  unto  people  who  con- 
sider. And  in  the  earth  are  tracts  of  land  of  different  natures^, 
though  bordering  on  each  other;  and  also  vineyards,  and  seeds, 
and  palm-trees  springing  several  from  the  same  root,  and  singly 
from  distinct  roots.  They  are  watered  with  the  same  water,  yet 
we  render  some  of  them  more  excellent  than  others  to  eat.  Herein 
are  surely  signs  unto  people  who  understand.  If  thou  dost  won- 
der at  the  infidels  denying  the  resurrection,  surely  wonderful 
is  their  sayingt,  After  we  shall  have  been  reduced  to  dust,  shall 

a     This  word  occurs  in  the  next  page. 

b     Or,  accorcling  to  some  copies,  at  Medina, 

c  The  meaning  of  these  letters  is  unknown.  Of  several  conjectural  explications 
which  are  given  of  them,  the  following  is  one;  I  am  the  most  wise  and  knowing 
God. 

d     As  sweet  and  sour,  black  and  white,  small  and  large,  &c.(l). 

*  '•  It  is  He  who  spread  out  the  earth,  who  raised  the  mountains,  who  formed  the 
rivers,  who  gave  you  fruits  of  Viuious  kinds.  lie  created  them  male  and  female." — 
Savary. 

e  Some  tracts  being  fruitful  and  others  barren,  some  plain  and  others  mountainous, 
some  proper  for  corn  and  others  for  ttoes,  &c.(2). 

\  "  If  thou  dost  marvel  at  their  unbelief,  what  must  be  thy  surprise,  when  thou 

(I)  Al  Beidawi,  Jallalj'ddin.  (2)  lidem. 


40  AL  KOKAN. 

we  be  restored  in  a  new  creature?  These  are  they  who  believe 
not  in  their  Lord  ;  these  sJutll  have  collars  on  their  necks",  and 
these  shall  be  the  inhabitants  o[  hell  five  :  therein  shall  they  abide 
for  ever.  They  will  ask  of  thee  to  hasten  evil  rather  than  good** : 
although  there  have  already  been  examples  of  the  divine  ven- 
geance before  them.  Thy  Lord  is  surely  endued  with  indul- 
gence towards  men,  notwithstanding  their  iniquity  ;  but  thy 
Lord  is  also  severe  in  punishing.  The  infidels  say.  Unless  a 
sign  be  sent  down  unto  him  from  his  Lord,  ive  will  not  believe. 
Thou  art  commissioned  to  be  a  preacher  only,  and  not  a  loorker 
of  miracles:  and  unto  every  people  halli  a  director  been  ap- 
pointed. God  knoweth  what  every  female  beareth  in  her  loonib  ; 
and  what  the  wombs  want  or  exceed  of  their  due  time,  or  num- 
ber of  young.  With  him  is  every  thing  regulated  according  to 
a  determined  measure.  He  knoweth  that  which  is  hidden,  and 
that  which  is  revealed.  He  is  the  great,  the  most  high.  He 
among  you  who  concealeth  his  words,  and  he  who  proclaimeth 
them  in  public  ;  he  also  who  seeketh  to  hide  himself  in  the  night, 
and  he  who  goeth  forth  openly  in  the  day,  is  equal  in  respect  to 
the  knowledge  of  God.  Each  of  them  hath  arigels  mutually 
succeeding  each  other,  before  him,  and  behind  him  ;  they  watch 
him  by  the  command  of  God^  Verily  God  will  not  change  his 
grace  which  is  in  men,  until  they  change  the  disposition  in  their 
souls  by  sin.  When  God  vvilleth  evil  on  a  people,  there  shall  be 
none  to  avert  it ;  neither  shall  they  have  any  protector  beside 
him.  It  is  he  who  causeth  the  lightning  to  appear  unto  you,  to 
strike  fear,  and  to  raise  hope'',  and  who  formeth  the  pregnant 
clouJs.  The  thunder  celebrateth  his  praise*',  and  the  angels  also, 
for  fear  of  him.  He  sendeth  his  thunderbolts,  and  striketh  there- 
with whom  he  pleaseth,  while  they  dispute  concerning  God*";  for 

hoaiest  them  say,  Is  it  possible  that  the  dust  of  our  body  can  become  a  new  c.ea- 
ture  ?" — Savary. 

a  The  collar  here  mentioned  is  an  engine  something  Uke  a  pillory,  but  light 
enough  for  the  criminal  to  walk  about  with.  Besides  the  hole  to  fix  it  on  the  neck, 
there  is  another  for  one  of  the  hands,  which  is  thereby  fastened  to  the  neck(l).  And 
in  this  manner  the  Mohammedans  suppose  the  reprobates  will  ap|)ear  at  the  day  of 
jiidgment(2).  Some  understand  tins  passage  figuratively,  of  the  infidels  being  bound 
in  the  chains  of  error  and  obstinacy  (3). 

b  Provoking  and  daring  thee  to  call  down  the  divine  vengeance  on  them  for 
their  impenitency. 

c     See  the  Prelim.  Disc.  §  IV.  p.  86,  Vol.  I. 

d  Thunder  and  lightning  being  the  sign  of  approaching  rain  ;  a  great  blessing,  in 
the  eastern  countries  more  especially. 

e  Or  causeth  those  who  hear  it,  to  .praise  him.  Some  commentators  tell  us,  that 
by  the  word  thunder, in  this  place,  is  meant  the  angel  who  presides  over  the  clouds, 
and  drives  them  forward  with  twisted  sheets  of  fire(4). 

f    This  passage  w!.s  revealed  on   the  following  occasion.     Amer  Ebn  al   Tofail, 

(1)  V.  Chaidin,  Voy.  de  Perse,  t.  2,  p.  229.  (2)  See  chap   5,  p.  JOi,  Vol.  I- 

(3)  Al  Beidawi.  [4}  Idem.  Jallalo'ddiu. 


AL  KOKAN.  41 

he  is  mighty  in  power.  //  is  he  ivho  ought  of  right  to  be 
invoked  ;  and  the  ido/s  which  ihey  invoke  besides  him,  shall  not 
hear  them  at  all  ;  otherwise  than  as  he  is  heard,  who  stretcheth 
forth  his  hands  to  the  water  that  it  may  ascend  to  his  mouth, 
when  it  cannot  ascend  thither :  the  supplication  of  the  unbelievers 
is  utterly  erroneous.  Whatsoever  is  in  heaven  and  on  earth  wor- 
shippeth  God,  voluntarily  or  of  force'' ;  and  their  shadovvs  also^ 
morning  and  evening''.  Say,  Who  is  the  Lord  of  heaven  and 
earth  ?  Answer,  God.  Say,  Have  ye  therefore  taken  unto 
yourselves  protectors  beside  him,  who  are  unable  either  to  help, 
or  to  defend  themselves  from  hurt  ?  Say,  Shall  the  blind  and  the 
seeing  be  esteemed  equal  ?  or  shall  darkness  and  light  be  accounted 
the  same  ?  or  have  they  attributed  companions  unto  God  who 
have  created  as  he  hath  created,  so  that  their  creation  bear  any 
resemblance  unto  his.''  Say,  God  is  the  creator  of  all  things  ;  he 
is  the  one,  the  victorious  God.  He  causeth  water  to  descend 
from  heaven,  and  the  brooks  flow  according  to  their  respective 
measure,  and  the  floods  bear  the  floating  froth  :  and  from  the 
metals  which  they  melt  in  tlie  fire,  seeking  to  cast  ornaments  or 
vessels  for  use,  there  ariseth  a  scum  like  unto  it.  Thus  God 
setteth  forth  truth  and  vanity.  But  the  scum  is  thrown  off",  and 
that  which  is  useful  to  mankind  remaineth  on  the  earth.  Thus 
doth  God  put  forth  parables.  Unto  those  who  obey  their  Lord 
shall  be  give7i  the  most  excellent  reiuard :  but  those  who  obey 
him  not,  although  they  were  possessed  of  whatever  is  in  the  whole 
earth  and  as  much  more,  they  would  give  it  all  for  their  ransom. 
These  will  be  brought  to  a  terrible  account :  their  abode  shall  be 
hell;  an  unhappy  couch  shall  it  be!  Shall  he,  therefore,  who 
knoweth  that  what  hath  been  sent  down  unto  thee  from  thy 
Lord  is  truth,  be  rewarded  as  he  who  is  blind  ?  The  prudent 
only  will  consider  ;  who  fulfil  the  covenant  of  God,  and  break 
not  their  contract ;  and  who  join  that  which  God  hath  commanded 

and  Arbad  Ebn  Rabiah,  the  brother  ofLabid,  went  to  Mohammed  with  an  intent  to 
kill  him ;  and  Amcr  began  to  dispute  with  him  concerning  the  cliief  points  of  his 
doctrine,  wtiile  Arbad,  taking  a  compass,  went  behind  him  to  dispatch  him  with  his 
sword  :  but  the  prophet  perceiving  his  design,  implored  God's  protection  ;  where- 
upon Arbad  was  immediately  struck  dead  by  thunder,  and  Amer  was  struck  with  a 
pestilential  boil,  of  which  he  died  in  a  short  time,  in  a  miserable  condition(l). 

Jallalo'ddin,  however,  tells  another  story,  saying  that  Mohammed  having  sent  one 
to  invite  a  certain  man  to  embrace  his  religion,  the  person  put  this  question  to  the 
missionary.  Who  is  this  apostle,  and  lohat  is  God  ?  is  he  of  gold,  or  of  silver,  or 
of  brass?     Upon  wliich  a  thunderbolt  struck  ofifhis  skull  and  killed  him. 

a  The  infidels  and  devils  themselves  being  constrained  to  humble  themselves 
before  him,  though  against  their  will,  when  they  are  delivered  up  to  punishment. 

b  This  is  an  allusion  to  the  increasing  and  diminishing  of  the  shadows,  according 
to  the  height  of  the  sun  ;  so  that  when  they  arc  the  longest,  which  is  in  the  morning 
and  the  evening,  they  appear  prostrate  on  the  ground,  in  the  posture  of  adoration. 

(I)  Al  Beidawi.     V.  Golii,  not.  in  Adagia  Arab,  adject,  ad  Gram.  Erpenii,  p.  99. 

Vol.  H.— F 


42  AL  KORAN. 

to  be  joined",  aiul  ivho  fear  their  Lord,  and  dread  an  ill  account ; 
and  who  persevere  out  of  a  sincere  desire  to  please  their  Lord, 
and  observe  the  slated  times  of  prayer,  and  give  alms  out  of  what 
we  have  bestowed  on  them,  in  secret  and  openly,  and  who  turn 
away  evil  with  good  :  the  reward  of  these  shall  be  paradise,  gar- 
dens of  eternal  abode^,  which  they  shall  enter,  and  also  whoever 
shall  have  acted  uprightly,  of  their  fathers,  and  their  wives,  and 
their  posterity  :  and  the  angels  shall  go  in  unto  them  by  every 
gate,  sayingf  Peace  be  upon  you,  because  ye  have  endured  with 
patience  ;  how  excellent  a  reward  is  paradise!  But  as  for  those 
who  violate  the  covenant  of  God,  after  the  establishment  tliereof, 
and  ivlio  cut  in  sunder  that  which  God  hath  commanded  to  be 
joined,  and  act  corruptly  in  the  earth,  on  them  shall  a  curse  /*«//, 
and  they  shall  have  a  miserable  dwelling  in  hell.  God  giveth  pro- 
vision in  abundance  unto  whom  he  pleaseth,  and  is  sparing  unto 
ivhom  he  pleaseth.  Those  of  Mecca  rejoice  in  the  present  life  ; 
although  the  present  life,  hi  resj)ect  of  the  future,  is  but  a  pre- 
carious provision.  The  infidels  say.  Unless  a  sign  be  sent  down 
unto  him  from  his  Lord,  ive  iirill  not  believe.  Answer,  Verily 
God  will  lead  into  error  whom  he  pleaseth,  and  will  direct  unto 
himself  him  who  repenteth,  and  those  who  believe,  and  whose 
hearts  rest  securely  in  the  meditation  of  God  ;  shall  not  tnen's 
hearts  rest  securely  in  the  meditation  of  God?  They  who  be- 
lieve and  do  that  which  is  right  shall  enjoy  blessedness,  and 
partake  of  a  happy  resurrection.  Thus  have  we  sent  thee  to  a 
nation  which  other  nations  have  preceded,  unto  whom  prophets 
have  likewise  been  sent,  that  thou  mayest  rehearse  unto  them 
that  which  we  have  revealed  unto  thee,  even  while  they  be- 
lieve not  in  the  merciful  God.  Say  unto  them,  He  is  my 
Lord  ;  there  is  no  God  but  he  :  in  him  do  I  trust,  and  unto  him 
must  I  return.  Though  a  Koran  were  revealed  by  which  moun- 
tains should  be  removed,  or  the  earth  cleaved  in  sunder,  or  the 
dead  be  caused  to  speak'^,  it  would  be  in  vain.  But  the  matter 
belongeth  wholly  unto  God.  Bo  not  therefore  the  believers 
know,  that  if  God  pleased,  he  would  certainly  direct  all  men  ? 
Adversity  shall  not  cease  to  afflict  the  unbelievers  for  that  which 

a  By  believing  in  all  the  prophets  vvilhoiit  exception,  and  joining  thereto  the 
continual  practice  of  their  duty,  both  towards  God  and  man(l). 

b     Literally,  gardens  o/Eden.     See  chap.  9,  p.  386,  Vol.  I. 

c  These  are  luiraclcs  which  the  Koreish  required  of  Mohammed  ;  demanding  that 
he  would  by  the  power  of  his  Koran,  either  remove  the  mountains  from  about  Mecca, 
that  they  might  have  delicious  gardens  in  their  room ;  or  that  he  would  oblige  the 
wind  to  transport  them  with  their  meichaniiize  to  Syria  (;iccording  to  which  tradition 
the  words  here  translated,  or  the  earth  cleaved  in  sunder,  should  be  rendered,  or  the 
earth  he  travelled  over  in  an  instant);  or  else  raise  to  life  Kosai  Ebn  Kelab(2),  and 
others  of  their  ancestors,  to  bear  witness  to  him :  whereupon  this  passage  was 
revealed. 

(1)  Al  15eidawi,  Jallalu'ddiii,  Yaliya.  (2)  See  chap.  8,  p.  366,  note  c.  Vol.  1. 


AL  KORAN.  43 

they  have  ooiiimil(C(l,or  to  sit  down  nonr  flicir  l)al)i(ations%  until 
God's  promise  come'':  for  Goo   is  not  contrary  to  the  jiromisc. 
Apostles  before  thee  have  been  lauglicd  to  scorn;  and  I  permitted 
tiie  infidels  to  enjoy  a  long  and  happy  life:  but  afterwards  I  pun- 
ished them;  and  how  severe  was  the  punishment  which  I  injflict- 
cd  on  them!     Who  is  it  therefore  that  standeth  over  every  soul, 
io  observe  that  which  it  committeth?  They  attribute  companions 
unto  God.  Say,  Name  them:  will  ye  declare  unto  him  that  which 
he  knoweth  not  in  the  earth*.?  or  vnll ye  name  them  in  outward 
speech  only'^?     But  the  deceitful  procedure  of  the  infidels   was 
prepared  for  them;  and  they  are  turned  aside  from  the  r/^A/ path: 
for  he  whom  God  shall  cause  to  err,  shall  have  no  director.   They 
shall  sufl^er  a  punishment  in  this  life;   but  the  punishment  of  the 
next  shall  be  more  grievous:  and  there  shall  be  none  to  protect 
them  against  God.      This  is  the  description  of  paradise  which  is 
promised  to  the  pious.     It  is  watered  by  rivers;   its  food  is  per- 
petual, and  its  shade  also:  this  shall  be  the  reward  of  those  who 
fear  God.     13ut  the  reward  of  the  infidels  shall  be  hell  fire.  Those 
to  whom  we  have  given  the  scriptures,  rejoice  at  what  hath  been 
revealed  unto  thee''.     Yet  there  are  some  of  the  confederates  who 
deny  part  thereof*^.     Say  unto  them,  Verily  I  am  commanded  to 
worship  God  alone;  and  to  give  him  no  companion:  upon  him  do 
I  call,  and  unto  him  shall  I  return.     To  this  purpose  have  we  sent 
down  the  Koran,  a  rule  o/"  judgment,  in  the  Arabic  language. 
And  verily  if  thou  follow  their  desires,  after  the  knowledge  which 

a  It  is  supposed  by  some,  that  these  words  are  spoken  to  Mohammed,  and  then 
<hey  must  be  translated  in  the  second  person,  JVor  shall  thou  cease  to  sit  down,  &,c. 
For  they  say  this  vcise  relates  to  the  idolaters  of  Mecca;  who  were  afflicted  with  a 
eeries  of  misfortunes  for  tlieir  ill-usage  of  their  prophet,  and  were  also  continually 
annoyed  and  harassed  by  his  parties,  which  frequently  plundered  their  caravans  and 
drove  olT  their  cattle  ;  himself  sitting  down  with  his  whole  army  near  the  city  in  the 
expedition  of  al  Ho<leibiya(l). 

b  t.  e.  Till  death  and  the  day  of  judgment  overtake  them  ;  or,  according  to  the 
exposition  in  the  preceding  note,  until  (he  taking  of  Mecca(2). 

*  "  Say  to  them,  Name  your  diviniiies.  Can  ye  teach  God  any  thing  which  he 
knoweth  not?  Or  are  the  names  which  ye  have  created  only  an  idle  sound?" — Sa- 
vory. 

c  That  is,  calling  them  the  companions  of  God,  without  being  able  to  assign  any 
reason,  or  give  any  proof  why  they  deserve  to  be  sharers  in  the  honour  and  worship 
due  from  mankind  to  him(3). 

d  viz.  The  first  proselytes  to  Mohammedism  from  Judaism  and  Christianity ;  <h 
the  Jews  and  Christians  in  general,  who  were  pleased  to  find  the  Koran  so  conso- 
nant to  their  own  scriptures{4). 

e  That  is,  such  of  them  as  had  entered  into  a  confederacy  to  oppose  Mohammed; 
as  did  Caab  Ebn  al  Ashraf,  and  the  Jews  who  followed  him,  andal  Seyid  at  Najrani, 
at  Akib,  and  several  other  Christian?;  who  denied  such  parts  of  the  Koran  as  con- 
tradicted their  corrupt  doctrines  and  lradilions(5). 

(I)  Al  Beidawi.  (2)  Idem.  (3)  Idem.         (4)  See  chap.  3,  p.  262,  Vol.  I. 

(5)  Idem. 


44  AL  KORAN. 

hath  been  given  thee,  there  shall  be  none  to  defend  or  protect 
thee  against  God.  Wc  have  formerly  sent  apostles  before  thee, 
and  bestowed  on  them  wives  and  children'';  and  no  apostle  had 
the  power  to  come  with  a  sign,  unless  by  the  permission -of  God. 
Every  age  hath  its  book  of  revelation'.  God  shall  abolish  and  shall 
confirm  what  he  pleaseth.  With  him  is  the  original  of  the  book''. 
Moreover,  whether  we  cause  thee  to  see  any  part  of  \.\\dXpunish- 
mcnt  wherewith  we  have  threatened  them,  or  whether  we  cause 
thee  to  die  before  it  be  inflicted  on  them,  verily  unto  thee  belong- 
eth  preaching  ojil]/,  but  unto  us  inquisition.  Do  they  not  see 
that  we  come  into  their  land,  and  straiten  the  borders  thereof, 
by  the  conquests  of  the  true  believers?  When  God  judgeth,  there 
is  none  to  reverse  his  judgment;  and  he  will  be  swift  in  taking  an 
account.  Their  predecessors  formerly  devised  subtle  plots  against 
their  prophets;  but  God  is  master  of  every  subtle  device.  He 
knoweth  that  which  every  soul  deserveth:  and  the  infidels  shall 
surely  know,  whose  will  be  the  reward  of  paradise.  The  unbe- 
lievers* will  say,  Thou  art  not  sent  of  God.  Answer,  God  is  a 
sufficient  witness  between  nie  and  you,  and  he  who  understandeth 
the  scriptures. 


CHAPTER  XIV. 

Intitled,  Abraham"^  j    revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

Al.  R^  This  book  have  we  sent  down  unto  thee,  that  thou 
mayest  lead  men  forth  from  darkness  into  light,  by  the  permiss- 

a  As  we  have  on  thee.  This  passage  was  revealed  in  answer  to  the  reproaches 
which  were  cast  on  Mohammed,  on  account  of  tlie  great  number  of  his  wives.  For 
the  Jews  said,  That  if  he  was  a  true  prophet,  his  care  and  attention  would  be  employ- 
ed about  something  else  than  women  and  the  getting  of  children(l).  It  maybe  ob- 
served that  it  is  a  masim  of  the  Jews  that  nothing  is  more  repugnant  to  prophecy 
than  carnality(2). 

b  Literally,  the  mother  of  the  book;  by  which  is  meant  the  preserved  table,  from 
which  all  the  written  revelations  which  have  been  from  time  to  time  published  to 
mankind,  according  to  the  several  dispensations,  are  transcripts. 

c    The  persons  intended  in  this  passage,  it  is  said,  were  the  Jewish  doctors(.3). 

d  Mention  is  made  of  this  patriarch  towards  the  end  of  the  chapter.  (After  the 
patriarch's  name,  Savary's  translation  adds  "  Peace  be  with  him"). 

e     See  the  Prelim.  Disc.  $  III.  p.  75,  &c.  Vol.  1. 

(1)  Jallalo'ddin,  Yahya.  (2)   V.  Maimon.  More  Nev.  part  2,  c.  36,  &e. 

(3)  AI  Beidawi. 


AL  KORAN.  45 

ion  of  their  Lord,  into  the  glorious  and  laudahle  \va3^  God  is  he 
unto  whom  belongeth  whatsoever  is  in  lieaven  and  on  earth:  and 
wo  be  to  tlie  infuleJs,  because  a  grievous  punishment  ivaiteth  them; 
who  love  the  present  life  above  that  whicli  is  to  come,  and  turn 
men  aside  from  the  way  of  God,  and  seek  to  render  it  crooked: 
these  are  in  an  error  far  distant  from  the  truth.      We  have  sent 
no  apostle  but  with  the  language  of  liis  people,  that  he  might  de- 
clare their  duty  plainly  unto  them";  for  God  causeth  to  eir  whom 
he  pleaseth,  and  directeth  whom  he  pleaseth;  and  he  is  the  mighty, 
the  wise.    We  formerly  sent  Moses  with  our  signs,  and  command- 
ed him  saying,  Lead  forth  thy  people  from  darkness  into  light, 
and  remind  them  of  the  favours  of  God'^  verily  therein  are  signs 
unto  every  patient  and  grateful  person.    And  call  to  mind  when 
Moses  said  unto  his  people,  Remember  the  favours  of  God  to- 
wards you,  when  he  delivered  you  from  the  people  of  Pharaoh: 
they  grievously  oppressed  you;  and  they  slew  your  male  children, 
but  let  your   females  live*^:   therein  was  a  great  trial  from  your 
Lord*.   And  when  your  Loud  declared  hy  the  mouth  of  Moses, 
saying,  If  ye  be  thankful,  I  will  surely  increase  my  favours  to- 
wards you;  but  if  ye  be  ungrateful,  verily  my  punishment  shall 
be  severe.   And  Moses  said,  If  ye  be  ungrateful,  and  all  who  are 
in  the  earth  likewise;  verily  God  ncedeth  \^o\.your  thanks  though 
he  deservcth  the  highest  praise.    Hath  not  the  history  of  the  na- 
tions your  predecessors  reached  you;  namely,  of  the  people  of 
Noah,   and  of  Ad,  and  of  Thamud'',  and  of  those  who  succeeded 
them;  whose  num,her  none  knoweth  except  God?   Their  apostles 
came  unto  them  with  evident  miracles;  but  they  clapped  their 
hands  to  their  mouths  out  of  indignation,  and  said,  Wc  do  not 
believe  the  message  with  which  ^-o,  pretend  to  be  sent;  and  we 
are  in  a  doubt  concerning  the  religion  to  which  ye  invite  us,  as 
justly  to  be  suspected.     Their  apostles  answered.  Is  there  any 
doubi  concerning  God,  the  creator  of  heaven  and  earth?     He  in- 
viteth  you  to  the  true  faith  that  he  may  forgive  you  part  of  your 
sins",  and  may  vc^'^W.c  your  punishment,  by  granting  you  space 

a  That  so  they  might  not  only  perfectly  and  readily  understand  those  revelations 
themselves,  but  might  also  be  able  to  translate  and  interpret  them  unto  others(l). 

b  Literally  the  days  of  God;  which  may  also  be  translated,  the  hattles  of  God 
(the  Arabs  using  the  word  day  to  signify  a  remarkable  engagement,  as  the  Italians 
do  giornaia,  and  the  French,  journee),  or  his  wonderful  acts  manifested  in  the  vari- 
ous success  of  former  nations  in  their  war3(2). 

c    See  chap.  7,  p.  352,  &c.  Vol.  I. 

*  "Your  deliverance  is  a  magnificent  proof  of  the  divine  goodness." — Savary. 

d     See  chap.  7,  p,  343,  &c.  Vol.  I. 

e  That  is,  such  of  them  as  were  committed  directly  against  God,  which  are  im- 
mediately cancelled  by  failh,  or  embracing  Islam  ;  but  not  the  crimes  of  injustice  and 
oppression,  which  were  committed  against  man(3):  for  to  obtain  remission  ol  these 
last,  besides  faith,  repentance  and  restitution,  according  to  u  man's  ability,  are  alro 
necessary. 

(1)  Al  Bcidawi.  (2)  Idem.  (3)  Idem. 


46  AL  KORAN. 

to  repent,  until  an  appointed  lime.  Tliey  answered,  Ye  are  but 
men  like  unto  us:  yc  seek  to  turn  us  aside  from  the  gods  which 
our  fatliers  worshipped:  wherefore  bring  us  an  evident  demon- 
stration by  some  miracle,  that  ye  speak  truth.  Their  apostles 
replied  unto  them,  We  are  no  other  than  men  like  unto  you;  but 
God  is  bountiful  unto  such  of  his  servants  as  he  pleaseth:  and  it 
is  not  in  o\yv  poioer  Vo  give  you  a  miraculous  demonstration  of  our 
mission,  unless  by  the  permission  of  Goi>;  in  God  therefore  let  the 
faithful  trust.  And  what  excuse  have  we  to  allege,  that  we  should 
not  put  our  trust  in  God;  since  he  hath  directed  us  our  paths? 
Wherefore  we  will  certainly  suffer  with  patience  i\\c  persecution 
wherewith  ye  shall  afflict  us:  in  God  therefore  let  those  put  their 
confidence  who  seek  in  whom  to  put  their  trust.  And  those  who 
believed  not  said  unto  their  apostles,  We  will  surely  expel  you  out 
of  our  land  ;  or  ye  shall  return  unto  our  religion.  And  their  Lord 
spake  unto  them  by  revelation,  sayi?ig,  We  will  surely  destroy 
the  wicked  doers  ;  and  we  will  cause  you  to  dwell  in  the  earth, 
after  them.  This  shall  be  granted  unto  him  who  shall  dread 
the  appearance  at  my  tribunal,  and  shall  fear  my  threatening. 
And  they  asked  assistance  q/'Go^'*,  and  every  rebellious  perverse 
person  failed  of  success.  Hell  lieth  unseen  before  him,  and  he 
shall  have  filthy  water^  given  him  to  drink  :  he  shall  sup  it  up 
by  little  and  little,  and  he  shall  not  easily  let  it  pass  his  throat, 
because  of  its  nauseousness ;  death  also  shall  come  upon  him 
from  every  quarter,  yet  he  shall  not  die  ;  and  before  him  shall 
there  stand  prepared  a  grievous  torment.  This  is  the  likeness 
of  those  who  believe  not  in  their  Lord.  Their  works  are  as 
ashes,  which  the  wind  violently  scattereth  in  a  stormy  day  :  they 
shall  not  be  able  to  obtain  any  solid  advantage  from  that  which 
they  have  wrought.  This  is  an  error  most  distant  fro7n  truth. 
Dost  thou  not  see  that  God  hath  created  the  heavens  and  the  earth 
in  wisdom  ?  If  he  please,  he  can  destroy  you,  and  produce  a  new 
creature  m  your  stead :  neither  will  this  be  difficult  with  God. 
And  they  shall  all  come  forth  into  the  presence  of  God  at  the 
last  day  :  and  the  weak  among  them  shall  say  unto  those  who 
behaved  themselves  arrogantly*^*,  Verily  we  were  your  followers 

a  The  commentators  are  uncertain  whether  these  were  the  prophets,  who  begged 
assistance  against  their  enemies  ;  or  the  infidels,  who  called  for  God's  decision  be- 
tween themselves  and  them  ;  or  both.  And  some  suppose  this  verse  has  no  con- 
nexion with  the  preceding,  but  is  spoken  of  the  people  of  Mecca,  who  begged  rain 
in  a  great  drought  with  which  they  were  afflicted  at  the  prayer  of  their  prophet,  but 
could  not  obtain  il(l). 

b     Which  will  issue  from  the  bodies  of  the  damned,  mixed  with  purulent  matter 

and  blood. 

c  t.  e.  The  more  simple  and  inferior  people  shall  say  to  their  teachers  and  princes 
who  seduced  them  to  idolatry,  and  confirmed  them  in  their  obstinate  infidelity. 

*  "  All  men  shall  appear  before  God.  The  idolaters  will  say  to  their  leaders.  We 
followed  you,  cannot  you  mitigate  our  punishment?" — Savary. 

(1)  Al  Beidawi. 


AL  KORAN.  47 

on  earth;  will  ye  not  therefore  avert  from  us  some  part  of  the 
divine  vengeance?  Tiiey  shall  answer y  If  God  had  directed  us 
aright^  luc  had  certainly  directed  you^.  It  is  equal  unto  us 
whether  we  bear  our  torments  impatiently,  or  whether  we  endure 
them  with  patience  :  for  we  have  no  way  to  escape.  And  Satan 
shall  say,  after  judgment  shall  have  been  given.  Verily  God 
promised  you  a  promise  of  truth  :  and  I  also  made  you  a 
promise  ;  but  I  deceived  you.  Yet  I  had  not  any  power  over 
you  to  compel  you  ;  but  I  called  you  only,  and  ye  answered  me  : 
wherefore  accuse  notjne,  but  accuse  yourselves''.  I  cannot  assist 
you  ;  neither  can  ye  assist  me.  Verily  I  do  no^^;  renounce  your 
having  associated  me  loith  God  heretofore*^.  A  grievous  punish- 
ment is  prepared  for  the  unjust.  But  they  who  shall  have 
believed  and  wrought  righteousness  shall  be  introduced  into 
gardens,  wherein  rivers  flow  ;  they  shall  remain  thereinybr  ever, 
by  the  permission  of  their  Lord  ;  and  their  salutation  therein 
shall  be,  Peace*^  !  Dost  thou  not  see  how  God  putteth  forth  a 
parable  ;  representing  a  good  word,  as  a  good  tree,  whose  root 
is  firmly  fixed  in  the  earth,  and  whose  branches  reach  unto 
heaven  ;  which  bringeth  forth  its  fruit  in  all  seasons,  by  the  will 
of  its  Lord  ?  God  propoundeth  parables  unto  men,  that  they 
may  be  instructed.  And  the  likeness  of  an  evil  word  is  as  an 
evil  tree  ;  which  is  torn  up  from  the  face  of  the  earth*,  and  hath 
no  stability*^.  God  shall  confirm  them  who  believe,  by  the  sted- 
fast  word  of  faith,  both  in  this  life  and  that  which  is  to  come*" : 
but  God  shall  lead  the  wicked  into  error  ;  for  God  doth  that 
which  he  pleaseth.     Plast  thou  not  considered  those  who  have 

a  That  is,  We  made  the  same  choice  for  you  as  we  did  for  ourselves  ;  and  had 
not  God  permitted  us  to  fall  into  error,  we  had  not  seduced  you. 

b  Lay  not  the  blame  on  my  temptations,  but  blame  your  own  folly  in  obeying 
and  trusting  to  me,  who  had  openly  professed  myself  your  irreconcilealde  enemy. 

c  Or  I  do  now  declare  myself  clear  of  your  having  obeyed  me,  preferably  lo  God, 
and  worshipped  idols  at  my  mstiirrttion.  Or  the  words  may  be  translated,  I  believed 
not  heretofore  in  that  Being  ivilh  whom  ye  did  associate  me  ;  intimating  his  first 
disobedience  in  refusinj;  to  worship  Adam  at  God's  ccmmand(l). 

d     See  chap.  10,  p.  397,  Vol.  I. 

*  "  He  compareth  the  doctrine  of  the  unbelievers  to  a  woilhlcss  tree,  the  roots  of 
which  run  on  the  surface  of  the  ground,  and  which  hath  no  stability." — Savory. 

6  What  is  particularly  inlcndt  d  in  this  passage  by  the  good  word,  and  the  evil 
word,  the  expositors  differ.  But  the  first  seems  to  mean  the  profession  of  God's 
unity,  the  inviting  others  to  the  true  religion,  or  the  Koran  itself;  and  the  latter,  the 
acknowledi;ing  a  plurality  of  gods,  the  seducing  of  otliers  to  idolatry,  or  the  obstinate 
opposition  of  God's  prophets(2). 

f  Jallalo'ddin  supposes  the  sepulchre  to  be  here  understood  ;  in  which  place, 
when  the  true  believers  come  to  be  examined  by  the  two  angels  concerning  their 
faith,  they  will  answer  properly  and  without  hesitation  ;  which  the  infidels  will  not 
be  able  to  do(3). 

(1)  Al  Beidawi.  (2)  Idem,  Jallalo'ddin.  (3)  Sec  the  Prelim.  Disc  §  IV. 

p.  90,  Vol.  I. 


48  AL  KORAN. 

cliano;ecl  the  grace  of  God  to  infidelity*,  and  cause  their  people  to 
descend  into  the  house  of  perdition,  namely,  into  hell  ?  They 
shall  be  thrown  to  burn  therein  ;  and  an  unhappy  dwelling ^Aa// 
it  be.  They  also  set  up  idols  as  copartners  with  God,  that  they 
might  cause  men  to  stray  from  his  path.  Say  unto  them,  Enjoy 
the  pleasures  of  this  life  for  a  time  ;  but  your  departure  hence 
shall  be  into  hell  fire.  Speak  unto  my  servants  who  have 
believed,  that  they  be  assiduous  at  prayer,  and  give  alms  out  of 
that  which  we  have  bestowed  on  them,  both  privately  and  in 
public  ;  before  the  day  cometh,  wherein  there  shall  be  no  buying 
nor  selling,  neither  any  friendship.  It  is  God  who  hath  created 
the  heavens  and  the  earth  ;  and  causeth  water  to  descend  from 
heaven,  and  by  means  thereof  produceth  fruits  for  your  sustenance: 
and  by  his  command  he  obligeth'^  the  ships  to  sail  in  the  sea  for 
your  service  ;  and  he  also  forceth  the  rivers  to  supply  your  uses: 
he  likewise  compelleth  the  sun  and  the  moon,  which  diligently 
perform  their  courses,  to  serve  you  ;  and  hath  subjected  the  day 
and  the  night  to  your  service.  He  giveth  you  of  every  thing 
which  ye  ask  him  ;  and  if  ye  attempt  to  reckon  up  the  favours 
of  God,  ye  shall  not  be  able  to  compute  the  same.  Surely  man 
is  unjust  and  ungrateful.  Remem.ber  when  Abraham  said,  0 
Lord,  make  this  land"^  a  place  of  security  ;  and  grant  that  I  and 
my  children*^  may  avoid  the  worship  of  idols;  for  they,  0  Lord, 
have  seduced  a  great  number  of  men.  Whoever  therefore  shall 
follow  me,  he  shall  be  of  me  :  and  whosoever  shall  disobey  me, 
verily  thou   ivilt  be  gracious  and  merciful*^.     0   Lord,  1  have 

a  That  is,  who  requite  his  f\ivours  wilh  disobedience  and  incredulity.  Or,  whose 
Ingratitude  obliged  God  to  depiive  them  of  the  blessings  he  had  bestowed  on  them  ; 
as  he  did  the  Meccans,  who,  though  God  had  placed  them  in  the  sacred  territory,  and 
given  them  the  custody  of  the  Caaba,  and  abundant  provision  of  all  necessaries  and 
conveniences  of  life,  and  had  also  honoured  them  by  the  mission  of  Mohammed,  yet 
in  return  for  all  this,  became  obstinate  unbelievers,  and  persecuted  his  apostle ;  for 
which  they  were  not  only  punished  by  a  famine  of  seven  years,  but  also  by  the  loss 
and  disgrace  they  sustained  at  Bedr ;  so  that  they  who  had  before  been  celebrated  for 
their  prosperity  were  now  stripped  of  that,  and  become  conspicuous  only  for  their 
infidelity(l).  If  this  be  the  drift  of  the  passage,  it  could  not  have  been  reveal- 
ed at  Mecca,  as  the  rest  of  the  chapter  is  agreed  to  be  ;  wherefore  some  suppose 
this  verse  and  the  next  to  have  been  revealed  at  Medina. 

b  The  word  used  here,  and  in  the  following  passages,  sakhkhara,  which  signifies 
forcibly  to  press  into  any  service{2) . 

c     viz.  The  territory  of  Mecca.     See  the  Prelim.  Disc.  §  IV. 

d  This  prayer,  it  seems,  was  not  heard  as  to  all  his  posterity,  particularly  as  to 
the  descendants  of  Ismael ;  though  some  pretend  that  these  latter  did  not  worship 
images,  but  only  paid  a  superstitious  veneration  to  certain  stones,  which  they  set  up 
and  compassed,  as  representations  of  the  Caaba(3). 

e  That  is,  by  disposing  him  to  repentance.  But  Jallalo'ddin  supposes  these 
words  were  spoken  by  Abraham  before  he  knew  that  God  would  not  pardon  idolatry. 

(1)  Al  Beidawi.  (2)  See  chap.  2,  p.  211,  note  c,  Vol.  I.  .  (3)  \l  Beidawi. 

See  the  Prelim.  Disc.  $  I,  p.  42,  Vol.  I. 


AL  KUKAN.  49 

caused  some  of  my  offspring"  to  settle  in  an  unfruitful  valley, 
near  thy  holy  house,  0  Lord,  that  they  may  be  constant  at 
prayer.  Grant,  therefore,  that  the  hearts  of  some  men*"  may  be 
affected  with  kindness  toward  them  ;  and  do  thou  bestow  on  them 
all  sorts  of  fruits'^,  that  they  may  give  thanks.  0  Lord,  thou 
knowest  whatsoever  we  conceal,  and  whatsoever  we  publish  ;  for 
nothing  is  hidden  from  God,  either  on  earth  or  in  heaven.  Praise 
be  unto  God,  who  hath  given  me,  in  my  old  age,  Israel  and  Isaac  : 
for  my  Lord  is  the  hearer  of  supplication.  O  Lord,  grant  that 
I  may  be  an  observer  of  prayer,  and  apart  of  my  posterity  also^^ 

0  Lord,  and  receive  my  supplication.  0  Lord,  forgive  me, 
and  my  parents^',  and  the  faithful,  on  the  day  whereon  an  account 
shall  be  taken.  Think  not,  O  prophet,  that  God  2*  regardless  of 
what  the  ungodly  do.  He  only  deferreth  their  punishment 
unto  the  day  whereon  mcn^s  eyes  shall  be  fixed  :  they  shall 
hasten  foward,  at  the  voice  of  the  angel  calling  to  judgment, 
and  shall  lift  up  their  heads  ;  they  shall  not  be  able  to  turn  their 
sighty>'ow  the  object  whereon  it  shall  be  fixed,  and  their  hearts 
shall  be  void  of  se7ise,  through  excessive  terror.  Wherefore  do 
thou  threaten  men  with  the  day,  whereon  their  punishment  shall 
be  inflicted  on  them,  and  whereon  those  who  have  acted  unjustly 
shall  say,  0  Lord,  give  us  respite  unto  a  term  near  at  hand  ;  and 
we  will  obey  thy  call,  and  we  will  follow  thy  apostles.  But  it 
shall  be  answered  unto  them,  Did  ye  not  swear  heretofore,  that 
no  reverse  should  befall  you*"?  yet  ye  dwelt  in  the  dwellings  of 
those  who  had  treated  their  own  souls  unjustlys  ;  and  it  appeared 

a  i.  e.  Ismael  and  his  posterity.  The  Mohammedans  say,  that  Hagar,  his  mo- 
ther, belonged  to  Sarah,  who  gave  her  to  Abraham  ;  and  that,  on  her  bearing  him 
this  son,  Sarah  became  so  jealous  of  her,  that  she  prevailed  on  her  husband  to  (urn 
them  both  out  of  doors;  whereupon  he  sent  them  to  the  territory  of  Mecca,  where 
God  caused  the  fountain  of  Zemzem  to  spring  forth  for  their  relief,  in  consideration 

01  which  the  Jorhamites,  who  were  the  masters  of  the  country,  permitted  them  to 
settle  among  them(l). 

b  Had  he  said  the  hearts  of  men,  absolutely,  the  Persians  and  the  Romans  would 
also  have  treated  them  as  friends ;  and  both  the  Jews  and  the  Christians  would  have 
made  their  pilgrimages  to  Mecca(2). 

c  This  part  of  the  prayer  was  granted  ;  Mecca  being  so  plentifully  supplied,  that 
the  fruits  of  spring,  summer  and  autumn,  are  to  be  found  there  at  one  and  the  same 
time(3). 

d     T'or  he  knew  by  revelation  that  some  of  them  would  be  infidelo. 

e  Abraham  put  up  this  petition  to  God,  before  he  knew  that  his  parents  were 
the  enemies  of  God(4).  Some  suppose  his  mother  was  a  true  believer,  and  therefore 
read  it  in  the  singular,  and  my  father.  Others  fancy,  that  by  his  parents  the  pa- 
triarch here  means  Adam  and  Eve(5). 

f  That  is,  that  ye  should  not  taste  of  death,  but  continue  in  this  world  for  over  ; 
or  that  ye  should  not  after  death  be  raised  to  judgment(6). 

g    viz.  Of  the  Adites  and  Tbaiimditcs. 

(1)  Al  Beidawi.  (2)  Idem,  Jallalo'ddin.  (3)  Idem.  (4)  See  chap.  9,  p.  393, 
Vol.  I.         (5)  Jallalo'ddin,  Al  lieidawi,  &c.        (6)  lidem,  Al  Zamakhshaii,  Yahyah. 

Vol.  II.— G 


50  AL  KORAN. 

plainly  unto  you  liow  we  had  dealt  with  them'' ;  and  we  pro- 
pounded their  destruction  as  examples  unto  you.  They  employ 
their  utmost  subtlety  to  oppose  the  truth  ;  but  their  subtlety  is 
apparent  unto  God,  who  is  able  to  frustrate  their  designs  • 
although  their  subtlety  were  so  great,  that  the  mountains  might 
be  moved  thereby.  Think  not  therefore,  O  prophet,  that  God 
will  be  contrary  to  his  promise  of  assistance,  made  unto  his 
apostles  ;  for  God  is  mighty,  able  to  avenge.  The  day  ivill  come, 
when  the  earth  shall  be  changed  into  another  earth,  and  the 
heavens  into  other  heavens^ ;  and  men  shall  come  forth  from 
their  graves  to  appear  before  the  only,  the  mighty  God.  And 
thou  shalt  see  the  wicked  on  that  day  bound  together  in  fetters  : 
their  inner  garments  shall  be  of  pitch,  and  fire  shall  cover  their 
faces  ;  that  God  may  reward  every  soul,  according  to  what  it 
shall  have  deserved  ;  for  God  is  swift  in  taking  an  account.  This 
is  a  sufficient  admonition  unto  men,  that  they  may  be  warned 
thereby,  and  that  they  may  know  that  there  is  but  one  God  ; 
and  that  those  who  are  indued  with  understanding  may  consider. 


CHAPTER  XV. 


InTITLED,    Al  HeJRC  ;    REVEALED    AT    MeCCA. 

In  the  name  of  the  most  merciful  God. 

Al.  R''.  These  are  the  signs  of  the  book,  and  of  the 
XIV.  perspicuous  Koran*.  The  time  may  come  when  the  un- 
believers shall  wish  that  they  had  been  Moslems'^.  Suffer 
them  to  eat,  and  to  enjoy  themselves  z^i /Aw  t^or/^/ /  and  let  hope 
entertain  them,  but  they  shall  hereafter  know  their  folly.  We 
have  not  destroyed  any  city,  but  a  fixed  term  of  repentance  was 

a  Not  only  by  the  histories  of  those  people  revealed  in  the  Koran,  but  also  by 
the  monuments  remaining  of  them  (as  the  houses  of  the  Thamudites),  and  the  tradi- 
tions preserved  among  you  of  the  terrible  judgments  which  befel  them. 

b  This  the  Mohammedans  suppose  will  come  to  pass  at  the  last  day ;  the  earth 
becoming  white  and  even,  or,  as  some  will  have  it,  of  silver;  and  the  heavens  of 
gold(l). 

c  Al  Hejr  is  a  territory  in  the  province  of  Hejaz,  between  Medina  and  Syria, 
where  the  tribe  of  Tham (id  dwell(2) ;  and  is  mentioned  towards  the  end  of  the  chapter. 

d     See  the  Prelim.  Disc.  §  III.  p.  75,  &c.  Vol.  I. 

e  viz.  When  they  shall  see  the  success  and  prosperity  of  the  true  believers;  or 
when  they  shall  come  to  die  ;  or  at  the  resurrection. 

(1)  lidem.    V.  Prelim.  Disc.  §  IV.  p.  08,  Vol.  I.  (Si)  See  the  Prelim.  Disc, 

p.  30,  Vol.  I, 


AL  KORAN.  51 

appointed  them.  No  nation  shall  be  punished  before  their  time 
shall  be  come ;  neither  shall  they  be  respited  after.  The 
Meccans  say,  0  thou  to  whom  the  admonition''  hath  been  sent 
down,  thou  art  certainly  possessed  with  a  devil  :  wouldest 
thou  not  have  come  unto  us  with  an  attendance  of  angels,  if 
thou  hadst  spoken  truth  ?  Jlnsioer^  We  send  not  down  the  angels, 
unless  on  a  just  occassion'' ;  nor  should  they  be  then  respited 
any  longer.  We  have  surely  sent  down  the  Koran;  and  we  will 
certainly  preserve  the  samc/'/'om  corruption'^.  We  have  hereto- 
fore sent  apostles  before  thee,  among  the  ancient  sects:  and  there 
came  no  apostle  unto  them,  but  they  laughed  him  to  scorn.  In 
the  same  manner  will  we  put  it  into  the  hearts  of  the  wicked 
Meccans  to  scoff  at  their  prophet :  they  shall  not  believe  on  him; 
and  the  sentence  of  the  nations  of  old  hath  been  executed  hereto- 
fore. If  we  should  open  a  gate  in  the  heaven  above  them,  and 
they  should  ascend  thereto''  all  the  day  long*,  they  would  surely 
say.  Our  eyes  are  only  dazzled;  or  rather  we  are  a  people  deluded 
by  enchantments.  We  have  placed  the  twelve  signs  in  the  hea- 
ven, and  have  set  them  out  in  various  figures,  for  the  observa- 
tion o/" spectators:  and  we  guard  them  from  every  devil*^  driven 
away  with  stones'"!,  except  him  who  listeneth  by  stealth,  at  whom 
a  visible  flame  is  darted^.  We  have  also  spread  forth  the  earth, 
and  thrown  thereon  stable  mountains  ;  and  we  have  caused  every 
kind  of  vegetable  to  spring  forth  in  the  same,  according  to  a  de- 
terminate weighty :  and  we  have  provided  therein  necessaries  of 

a    i.  e.  The  revelations  which  compose  the  Koran. 

b  When  the  divine  vpisdoni  shall  judge  it  proper  to  use  their  ministry,  as  in  bear- 
ing his  revelations  to  the  prophets,  and  the  executing  his  sentence  on  wicked  peo- 
ple ;  but  not  to  humour  you  with  their  appearance  in  visible  shapes,  which,  should 
your  demand  be  complied  with,  would  only  increase  your  confusion,  and  bring  God's 
vengeance  on  you  the  sooner. 

c     See  the  Prelim.  Disc.  ^  IV.  p.  89. 

d  i.  e.  The  incredulous  Meccans  themselves ;  or,  as  others  rather  think,  the  an- 
gels in  visible  forms. 

*  "  Were  we  to  open  the  gate  of  heaven,  and  they  were  about  to  enter  therein, 
they  would  exclaim,  Our  eyes  are  clouded  by  intoxication,  or  we  labour  under  an 
illusion." — Savary. 

e  For  the  Mohammedans  imagine  that  the  devils  endeavour  to  ascend  to  the  con- 
stellations, to  pry  into  the  actions,  and  overhear  the  discourse  of  the  inhabitants  of 
heaven,  and  to  tempt  them.  They  also  pretend  that  these  evil  spirits  had  the  liberty 
of  entering  any  of  the  heavens  till  the  birth  of  Jesus,  when  they  were  excluded  three 
of  them  ;  but  that  on  the  birth  of  Mohammed  they  were  forbidden  the  other  four(l). 

f    See  chap.  3,  p.  237,  note  d. 

t  "  We  defend  them  against  the  attacks  of  the  devils,  who  are  pierced  with 
shafts." — Savary. 

g  For  when  a  star  seems  to  fall  or  shoot,  the  Mohammedans  suppose  the  angels, 
who  keep  guard  in  the  constellations,  dart  them  at  the  devils  who  approach  too  near. 

X  "  We  have  caused  all  the  plants  to  spring  therefrom  in  an  admirable  order." — 
Savary 

(1)  Al  Boidawi. 


52  AL  KORAN. 

life  for  you,  and  for  him  whom  ye  do  not  sustain^  There  is  no 
one  thing  but  the  storehouses  thereof  are  in  our  hands;  and  we 
distribute  not  the  same  otherwise  than  in  a  determinate  measure. 
We  also  send  the  winds  driving  the  pregnant  clouds,  and  we  send 
down  from  heaven  water,  whereof  we  give  you  to  drink,  and 
which  ye  keep  not  in  store.  Verily  we  give  life,  and  we  put  to 
death;  and  we  are  the  heirs  of  all  things'^.  We  know  those 
among  you  who  go  before;  and  we  know  those  who  stay  behind'^*. 
And  thy  Lord  shall  gather  them  together  at  the  last  day :  for 
he  is  knowing  ajid  wise.  We  created  man  of  dried  clay,  of  black 
mud,  formed  into  shape'':  and  we  had  before  created  the  devil  of 
subtle  fire.  And  remeTnher  when  thy  Lord  said  unto  the  angels, 
Verily  I  am  about  to  create  man  of  dried  clay,  of  black  mud, 
wrought  into  shape;  when  therefore  I  shall  have  completely  formed 
him,  and  shall  have  breathed  of  my  spirit  into  him;  do  ye  fall 
down  and  worship  him.  And  all  the  angels  worshipped  Jldam 
together,  except  Eblis,  who  refused  to  be  with  those  who  wor- 
shipped him.  And  Gorfsaid  unto  him,  0  Eblis,  what  hindered 
thee  from  being  with  those  who  worshipped  Adam?  He  an- 
swered. It  is  not  fit  that  I  should  worship  man,  whom  thou  hast 
created  of  dried  clay,  of  black  mud,  wrought  into  shape.  God 
said,  Get  thee  therefore  hence:  for  thoushalt  be  driven  away  with 
stones:  and  a  curse  shall  be  on  thee,  until  the  day  of  judgment. 
The  devil  said,  0  Lord,  give  me  respite  until  the  day  of  resur- 
rection. God  answered,  Verily  thou  shalt  be  one  of  those  who 
are  respited  until  the  day  of  the  appointed  time*^.  The  devil  re- 
plied, 0  Lord,  because  thou  hast  seduced  met,  I  will  surely  tempt 
them  to  disobedience  in  the  earth;  and  I  will  seduce  such  of  them 
as  shall  be  thy  chosen  servants.     God  said,  This  is  the  right  way 

a  viz.  Your  family,  servants,  and  slaves,  whom  ye  wrongly  imagine  that  ye  feed 
yourselves;  though  it  is  God  who  provides  for  them  as  well  as  you(l):  or,  as  some 
rather  think,  the  animals,  of  whom  men  take  no  care(2). 

b    i.  e.  Alone  surviving,  when  all  creatures  shall  be  dead  and  annihilated. 

c  What  these  words  particularly  drive  at  is  uncertain.  Some  think  them  spoken 
of  the  different  times  of  men's  several  entrance  into  this  world,  and  their  departure 
out  of  it;  others  of  the  respective  forwardness  and  backwardness  of  Mohammed's 
men  in  battle  ;  and  a  third  says,  the  passage  was  occasioned  by  the  different  behaviour 
of  Mohammed's  followers,  on  seeing  a  very  beautiful  woman  at  prayers  behind  the 
prophet;  some  of  them  going  out  of  the  Mosque  before  her,  to  avoid  looking  on  her 
more  nearly,  and  others  staying  behind,  on  purpose  to  view  her(3). 

*  "  We  know  those  who  have  gone  before  you,  as  we  do  those  who  will  come 
after  you." — Savary. 

d    See  chap.  2,  pp.  191,  192,  &c.  Vol.  I. 

e     See  ibid,  and  chap.  7,  p.  337,  Vol.  I. 

t  "Because  (hou  hast  cast  me  down,  added  the  rebel  spirit,!  will  render  ovij 
pleasing  unto  man,  and  will  seduce  them  all.  Thy  sincere  servants  alone  shitll  be 
spared.     God  said,  I  am  the  way  of  salvation." — Savary. 

(I)  Al  Ikidawi.  (2)  Jallalo'ddiii.  (.3)  Al  llcidiuvi. 


AL  KORAN.  53 

with  me\  Verily  as  to  my  servants,  thou  shalt  have  no  power 
over  them;  but  oyer  those  only  who  shall  be  seduced,  and  who 
shall  follow  thee.  And  hell  is  surely  denounced  unto  them  all:  it 
hath  seven  gates;  unto  every  gate  a  distinct  company  of  them 
shall  be  assigned^.  But  those  who  fear  God  shall  divell  in  gar- 
dens, amidst  fountains.  The  angels  shall  say  unio  them,  Enter 
ye  therein  in  peace  and  security,  and  we  will  remove  all  grudges 
from  their  breasts'^;  they  shall  be  as  brethren,  sitting  over  against 
one  another*^  on  couches;  weariness  shall  not  affect  them  therein, 
neither  shall  they  be  cast  out  thence  for  ever.  Declare  unto  my 
servants  that  1  am  the  gracious,  the  merciful  God ;  and  that  my 
punishment  is  a  grievous  punishment.  And  relate  unto  them  the 
history  of  Abraham's  guests'^.  When  they  went  in  unto  him,  and 
said.  Peace  be  unto  thee,  he  answered.  Verily  we  are  afraid  of 
you*":  and  they  replied,  Fear  not;  we  bring  thee  the  promise  of  a 
wise  son.  He  said,  Do  ye  bring  mc  the  promise  of  a  son  now 
old  age  hath  overtaken  mc  ?  what  is  it  therefore  that  ye  tell  me  ? 
They  said.  We  have  told  thee  the  truth;  be  not  therefore  one  of 
those  who  despair.  He  answered,  And  who  despaireth  of  the 
mercy  of  God,  except  those  who  err  ?  And  he  said.  What  is  your 
errand,  therefore,  0  messengers  o/ Got/.?  They  answered.  Verily 
we  are  sent  to  destroy  a  wicked  people;  but  as  for  the  family  of 
Lot,  we  will  save  them  all,  except  his  wife;  we  have  decreed  that 
she  shall  be  one  of  those  who  remain  behind  to  be  destroyed  loith 
the  infidels.  And  when  the  messengers  came  to  the  family  of 
Lot,  he  said  unto  them,  Verily  ye  are  a  people  ivho  arc  unknown 
to  me.  They  answered,  But  we  arc  come  unto  thee  to  execute 
that  sentence,  concerning  which  your  fellow  citizens  doubted: 
we  tell  thee  a  certain  truth;  and  we  are  messeiigers  o/"  veracity. 
Therefore  lead  forth  thy  family,  in  some  time  of  the  night;  and 
do  thou  follow  behind  them,  and  let  none  of  you  turn  back;  but 
go  whither  ye  are   commanded^.     And  we  gave  him  this  com- 

a  viz.  The  saving  of  (he  elect,  and  the  utter  reprobation  of  the  wicked,  according 
to  my  etcrn;J  decree. 

b     See  the  Prelim.  Disc.  ^  IV.  p.  103,  Vol,  I. 

c  Tliat  is,  all  hatred  and  ill-will  which  they  bore  each  other  in  their  lifetiine(l); 
or,  as  some  choose  to  expound  it,  all  envy  or  heart-burning  on  account  of  the  iliffercnt 
degrees  of  honour  and  happiness  to  which  tiie  blessed  will  be  promoted,  according  to 
their  respective  merits. 

d  Never  turning  their  backs  to  one  another(2);  which  might  be  construed  a  sign 
of  contempt. 

e     Sec  chap.  11,  p.  18,  &c.  Vol.  II. 

f  What  occasioned  Abraham's  apprehension  was,  either  their  sudden  entering 
without  leave,  or  their  coming  at  an  unseasonable  time  ;  or  else  their  not  eating  with 
him. 

g     Which  was  into  Syria  ;  or  into  Egypt(3). 

(I)  Sec  chap.  7,  p.  34:0,  note  f.  Vol.  I.  (2)  Jallalo'ddin.  (3)  Al  Beidawi, 

Jallalo'ddin, 


54  AL  KORAN. 

mand;  because  the  utmost  remnant  of  those  people  was  to  be  cut 
off  in  the  morning.  And  the  inhabitants  of  the  city  came  unto 
Lot,  rejoicing  at  the  news  of  the  arrival  of  some  strangers. 
And  he  said  unto  them.  Verily  these  are  my  guests:  wherefore 
do  not  disgrace  me  hy  abusing  them  ;  but  fear  God,  and  put  me 
not  to  shame.  They  answered,  Have  we  not  forbidden  thee  from 
entertaining  or  protecting  any  man  ?  Lot  replied.  These  are 
my  daughters;  therefore  rather  make  use  of  them,  if  ye  be  re- 
solved to  do  what  ye  purpose.  As  thou  livest  they  wander  in 
their  folly''.  Wherefore  a  terrible  storm  from  heaven  assailed  them 
at  sun-rise*,  and  we  turned  the  city  upside  down;  and  we  rained 
on  them  stones  of  baked  clay.  Verily  herein  are  signs  unto  tneyi  of 
sagacity:  and  those  cities  were  pwiished,  io  point  out  a  right  way 
for  men  to  walk  in.  Verily  herein  is  a  sign  unto  the  true  believers. 
The  inhabitants  of  the  woodt  near  Midian^  were  also  ungodly. 
Wherefore  we  took  vengeance  on  them'^.  And  both  of  them 
were  destroyed,  to  serve  as  a  manifest  rule  for  men  to  direct 
their  actions  by.  And  the  inhabitants  of  Al  Hejr*^  likewise  here- 
tofore accused  the  messengers  of  God  of  imposture:  and  we  pro- 
duced our  signs  unto  them,  but  they  retired  afar  off  from  the 
same.  And  they  hewed  houses  out  of  the  mountains,  to  secure 
themselves.  But  a  terrible  noise  from  heaven  assailed  them  in 
the  morningj;  neither  was  what  they  had  wrought  of  any  advan- 
tage unto  them.  We  have  not  created  the  heavens  and  the  earth, 
and  whatever  is  contained  between  them,  otherwise  than  in  jus- 
tice: and  the  \\o\xr  of  judgment  shall  surely  come.  Wherefore, 
0  Mohammed,  forgive  thy  people  with  a  gracious  forgiveness'^§. 

a  Some  will  have  these  words  spoken  by  the  angels  to  Lot ;  others,  by  God  to 
Mohammed. 

*  "At  the  rising  of  the  sun  the  cry  of  the  angel  precipitated  upon  them  our 
scourges.  We  buried  Sodom  under  its  ruins,  and  caused  a  shower  of  stones  to  fall 
upon  its  inhabitants.  These  are  signs  to  those  who  can  discern.  Sodom  was  situated 
on  the  high  road.     This  example  serves  as  a  warning  to  the  believers  " — Savary. 

t  "  The  inhabitants  of  Aleica*  were  corrupted.  We  inflicted  on  them  our  chastise- 
ments.    These  two  cities  were  in  the  public  road." — Savary. 

b  To  whom  Shoaib  was  also  sent,  as  well  as  to  the  inhabitants  of  Midian.  Abul- 
feda  says  these  people  dwelt  near  Tabuc,  and  that  they  were  not  of  the  same  tribe 
with  Shoaib.     See  also  Geogr.  Nub.  p.  110. 

c  Destroying  them,  for  their  incredulity  and  disobedience,  by  a  hot  suffocating 
wind(l). 

d     Who  were  the  tribe  of  Thainud(2). 

X  "The  cry  of  the  angel  annihilated  them  at  the  dawn  of  day." — Savary. 

e     This  verse,  it  is  said,  was  abrogated  by  that  of  the  swoid. 

^  "  Certainly  the  hour  will  come.  O  Mohammed,  make  a  glorious  retreat." — 
Savary. 

"  The  city  of  Aleica  was  situated  in  the  desert  near  Midian,  on  the  border  of  the 
Red  Sea. 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  See  chap.  7,  p.  345,  &c.  Vol.  I.  and  Prelim. 

Disc.  p.  30,  Vol.  I. 


AL  KORAN.  55 

Verily  thy  Lord  is  the  creator  of  thee  and  of  ihern,  and  know- 
eth  ivhat  is  most  expedient.  We  have  already  brought  unto 
thee  seven  verses  which  are  frequently  to  be  repeated",  and  the 
glorious  Koran.  Cast  not  thine  eyes  on  the  good  things  which 
we  have  bestowed  on  several  of  the  luibelievers,  so  as  to  covet 
the  same^' :  neither  be  thou  grieved  on  their  account.  Behave 
thyself  with  meekness  towards  the  true  believers;  and  say,  I  am 
a  public  preacher*.  If  they  believe  not,  loe  will  inflict  a  like 
jjunishment  on  them.,  as  we  have  inflicted  on  the  dividers'",  who 
distinguished  the  Koran  into  different  parts;  for  by  thy  Lord, 
we  will  demand  an  account  from  them  all  of  that  which  they  have 
wrought.  Wherefore  publish  that  which  thou  hast  been  com- 
manded, and  withdraw  from  the  idolaters.  We  will  surely  take 
thy  part  against  the  scoffers'',   who  associate  with  God  another 

a  That  is,  the  first  chapter  of  the  Koran,  which  consists  of  so  many  verses  :  though 
some  suppose  the  seven  long  chaptcrs(l)  are  here  intended. 

b  That  is,  Do  not  envy  or  covet  their  woi  Idly  prosperity,  since  thou  hast  received 
in  the  Koran  a  blessing,  in  comparison  whereof  all  that  we  have  bestowed  on  them 
ought  to  be  contemned  as  of  no  value.  Al  Beidawi  mentions  a  tradition,  that  Mo- 
hammed meeting  at  Adhriat  (a  town  of  Syria)  seven  caravans,  very  richly  laden,  be- 
longing to  some  Jews  of  the  tribes  of  Koreidha  and  al  Nadir,  his  men  had  a  great 
mind  to  plunder  them,  saying.  That  those  riches  would  be  of  great  service  for  the 
propagation  of  God's  true  religion.  But  the  prophet  represented  to  them,  by  this 
passage,  that  they  had  no  reason  to  repine,  God  having  given  them  the  seven  verses, 
which  were  infinitely  more  valuable  (ban  those  seven  caravans(2). 

*  "  Cast  not  thy  looks  on  the  good  which  we  have  bestowed  upon  the  unbelievers. 
Grieve  not  for  tlieir  fate.  Spread  thy  wings  over  the  faithful.  Say  unto  them,  I  am 
truly  your  apostle." — Savary. 

c  Some  interpret  the  original  word,  the  ohstructens,  who  hindered  men  from  enter- 
ing Mecca,  to  visit  the  temple,  lest  they  should  be  peisuaded  to  embrace  Islam  ;  and 
this,  it  is  said,  was  done  by  ten  men,  who  were  all  slain  at  Bedr.  Others  translate  the 
word,  who  bound  themselves  by  oath;  and  suppose  certain  Thamudites,  who  swore 
to  kill  Salcb  by  night,  arc  here  meant.  But  the  sentence  more  probably  relates  to 
the  Jews  and  Christians,  who  (say  the  Mohammedans)  receive  some  part  of  the 
scriptures,  and  reject  others;  and  also  approved  of  some  passages  of  the  Koran,  and 
disapproved  of  others,  according  fo  their  prejudices ;  or  else  to  the  unbelieving 
Meccans,  some  of  whom  called  the  Koran  a  piece  of  witchcraft;  others,  flights  of 
divination  ;  others,  old  stories  ;  and  others,  a  poetical  composition(3). 

d  This  passage,  it  is  said,  was  revealed  on  account  of  five  noble  Koreish,  whose 
names  were  al  Walid  Ebii  al  Mogheira,  al  As  Ebn  Wayel,  Oda  Ebn  Kais,  a!  Aswad 
Ebn  Abd  Yaghuth,  and  al  Aswad  Ebn  al  Motalleb.  These  were  inveterate  enemies 
of  Mohammed,  continually  persecuting  him,  and  turning  him  into  ridicule  ;  wherefore 
at  length  Gabriel  came  and  told  him  that  he  was  commanded  to  take  his  part  against 
them  ;  and  on  the  angel's  making  a  sign  towards  them  one  after  another,  al  Walid 
passing  by  some  arrows,  one  of  them  hitched  in  his  girment,  and  he,  out  of  pride,  not 
stooping  to  take  it  off,  but  walking  forward,  the  head  of  it  cut  a  vein  in  his  heel,  and 
he  bled  to  death  ;  al  As  was  killed  with  a  thorn,  which  stuck  info  the  sole  of  his  foot, 
and  caused  his  leg  to  swell  to  a  monstrous  size;  Oda  died  with  violent  and  perpetual 

(I)  See  chap,  9,  p.  374,  note  b,  Vol.1.       (2)  Al  Beidawi.        (3)  Idem,  Jallalo'ddin, 


56  AL  KORAN. 

god;  they  shall  surely  know  their  folly.  And  now  we  well 
know  that  thou  art  deeply  concerned  on  account  of  that  which 
they  say:  but  do  thou  celebrate  the  praise  of  thy  Lord;  and  be 
one  of  those  who  worship;  and  serve  thy  Lord,  until  death"  shall 
overtake  thee. 


CHAPTER  XVI. 

Intitled,  The  Bee'':  Revealed  at  Mecca :<=. 
In  the  name  of  the  most  merciful  God. 

The  sentence  of  God  will  surely  come  to  be  executed:  where- 
fore do  not  hasten  it.  Praise  be  unto  him!  and  far  be  that  from 
him  which  they  associate  ivith  him!  He  shall  cause  the  angels  to 
descend  with  a  revelation  by  his  command,  unto  such  of  his  ser- 
vants as  he  pleaseth,  saying,  Preach  that  there  is  no  God,  except 
myself;  therefore  fear  me.  He  hath  created  the  heavens  and  the 
earth,  to  manifest  his  justice:  far  be  that  from  him  which  they 
associate  with  him,!  He  hath  created  man  of  seed*;  and  yet  be- 
hold, he  is  a  professed  disputer  against  the  resurrection^.  He 
hath  likewise  created  the  cattle  for  you ;  from  them  ye  have  where- 
with to  keep  yourselves  warm%  and  other  advantages  ;  and  of 
them  do  ye  also  eat.  And  they  are  likewise  a  credit  unto  you^, 
when  ye  drive  them  home  in  the  evning,  and  when  ye  lead  them 
forth  to  feed  in  the  m,orning:  and  they  carry  your  burdens  to  a 
distant  country,  at  which  ye  could  not  otherwise  arrive,  unless 
with^rea^  difficulty  to  yourselves;  for  your  Lord  is  compassion- 
ate and  merciful.  And  he  hath  also  created  horses,  and  mules, 
and  asses,  that  ye  may  ride  thereon,  and  for  an  ornament  unto 
you;  and  he  likewise  createth  other  things  which  ye  know  not. 

sneezing ;  al  Aswad  Ebn  Abd  Yaghuth  ran  his  head  against  a  thorny  tree  and  killed 
himself;  and  al  Aswad  Ebn  al  Motalleb  was  struck  blind(l). 

a    Literally,  That  which  is  certain. 

b    This  insect  is  mentioned  about  the  middle  of  the  chapter. 

c    Except  the  last  three  verses. 

*  "  He  hath  created  man  of  clay,  and  he  disputes  with  obstinacy." — Savary. 

d  The  person  particularly  intended  in  this  place  was  Obba  Ebn  Khalf,  who  came 
to  Mohammed  with  a  rotten  bone,  and  asked  him  whether  it  was  possible  for  God  to 
restore  it  to  life(2). 

e    viz.  Their  skins,  wool  and  hair,  which  serve  you  for  clothing. 

f  Being  a  grace  to  your  court-yards,  and  a  credit  to  you  in  the  eyes  of  your  neigh- 
bours (3). 

(1)  Al  Beidawi.  (3)  Idem.  (3)  Idem, 


AL  KORAN. 


57 


It  appertaineth  unto  God  to  instruct  men  in  the  right  way;  and 
thei'c  is  who  turneth  aside  from  the  same:  but  if  he  had  pleased, 
he  would  certainly  have  directed  you  all.  It  is  he  who  sendeth 
down  from  heaven  7'ain  water,  whereof  ye  have  to  drink,  and 
from  which  plants,  whereon  ye  feed  your  cattle,  receive  their 
nourishment.  Jind  by  means  thereof  he  causeth  corn,  and  olives, 
and  palm-trees,  and  grapes,  and  all  kinds  of  fruits  to  spring  forth 
for  you.  Surely  herein  is  a  sign  of  the  divine  power  and  wisdom. 
unto  people  who  consider.  And  he  hath  subjected  the  night  and 
the  day  to  your  service;  and  the  sun,  and  the  moon,  and  the  stars, 
which  are  compelled  to  serve  by  his  command.  Verily  herein 
are  signs  unto  people  of  understanding.  And  he  hath  also  given 
you  dominion  over  whatever  he  hath  created  for  you  in  the  earth, 
distinguished  by  its  different  colour^  Surely  herein  is  a  sign  unto 
people  who  reflect.  It  is  he  who  hath  subjected  the  sea  nnto  you, 
that  ye  might  eat  fish*'  thereout,  and  take  from  thence  ornaments'^ 
for  you  to  wear;  and  thou  seest  the  ships  ploughing  the  loaves 
thereof,  that  ye  may  seek  to  enrich  yourselves  of  his  abundance, 
by  commerce ;  and  that  ye  might  give  thanks.  And  he  hath 
thrown  upon  the  earth  mountains  firmly  rooted,  lest  it  should 
move  with  you'',  and  also  rivers,  and  paths,  that  ye  might 
be  directed  :  and  he  hath  likewise  ordained  marks  ivhereby 
men  may  know  their  way  ;  and  they  are  directed  by  the  stars'^. 
Shall  God  therefore,  who  createth,  be  as  he  who  createth  not  ? 
Do  ye  not  therefore  consider  ?  If  ye  attempt  to  reckon  up  the 
favours  of  God,  ye  shall  not  be  able  to  compute  their  number  ; 
God  is  surely  gracious  and  merciful  ;  and  God  knoweth  that 
which  ye  conceal,  and  that  which  ye  publish.  But  the  idols 
which  ye  invoke,  besides  God,  create  nothing,  but  are  themselves 
created.  They  are  dead,  and  not  living  ;  neither  do  they  under- 
stand when  they  shall  be  raised*^.     Your  God  is  one  God.     As 

a  That  is,  of  every  kind  ;  the  various  colour  of  things  being  one  of  their  chief 
distinctions(l). 

b  Literally,  fresh  flesh;  by  which  fish  is  meant,  as  being  naturally  more  fresh, 
and  sooner  liable  to  corruption,  than  the  flesh  of  birds  and  beasts.  The  expression 
is  thought  to  have  been  made  use  of  here  tlic  rather,  because  the  production  of  such 
fresh  food  from  salt  water  is  an  instance  of  God's  power(2). 

c     As  pcails  and  coral. 

U  The  IMohanimcdans  suppose  that  the  earth,  when  first  created,  was  smooth  and 
equal,  and  thereby  liable  to  a  circular  motion  as  well  as  the  celestial  orbs;  and  that 
the  angels  asking  who  could  be  able  to  stand  on  so  tottering  a  frame,  God  fixed  it  the 
next  morning  by  throwing  the  mountains  on  it. 

e  Which  are  their  guides,  not  only  at  sea,  but  also  on  land,  when  they  travel  by 
night  through  the  deserts.  The  stars  which  they  observe  for  this  purpose  are  either 
the  pleiades,  or  some  of  those  near  the  pole. 

*  "  They  know  not  the  time  when  they  were  made." — Savary. 

f    i.  e.  At  what  time  they  or  their  worshippers  shall  be  raised  to  receive  judgment. 

(1)  Al  Beidawi.  (2)  Idem. 

Vol.  II. ~H 


58  AL  KORAN. 

to  those  who  believe  not  in  the  life  to  come,  their  hearts  deny 
the  plainest  evidence,  and  they  proudly  reject  the  truth.  There 
is  no  doubt  but  God  knoweth  that  which  they  conceal  and  that 
wliich  they  discover.  Verily  lie  lovcth  not  the  proud.  And 
when  it  is  said  unto  them,  What  hath  your  Lord  sent  down  unto 
Mohammed ?  they  answer.  Fables  of  ancient  times.  Thus  are 
they  given  up  to  error,  that  they  may  bear  their  own  burthens 
without  diminution  on  the  day  of  resurrection,  and  also  a  jjart 
of  the  burthens  of  those  whom  they  caused  to  err,  without  know- 
ledge. Will  it  not  be  an  evil  burthen  which  they  shall  bear  ? 
Their  predecessors  devised  plots  heretofore  :  but  God  came  unto 
their  building,  to  overthrow  it  from  the  foundations  ;  and  the 
roof  fell  on  them  from  above,  and  a  punishment  came  upon  them, 
from  whence  they  did  not  expect".  Also  on  the  day  of  resur- 
rection be  will  cover  them  with  shame  ;  and  will  say,  Where  are 
my  companions,  concerning  whom  ye  disputed  ?  Those  unto 
whom  knowledge  shall  have  been  given''  shall  answer,  This 
day  shall  shame  and  misery  fall  upon  the  unbelievers.  They 
whom  the  angels  shall  cause  to  die,  having  dealt  unjustly  with 
their  own  souls,  shall  offer  to  make  their  peace*=  in  the  arti- 
cle of  death,  saying,  We  have  done  no  evil.  But  the  angels 
shall  reply,  Yea  ;  verily  God  well  knoweth  that  which  ye  have 
wrought :  wherefore  enter  the  gates  of  hell,  therein  to  remain 
for  ever ;  and  miserable  shall  be  the  abode  of  the  proud.  And 
it  shall  be  said  unto  those  who  shall  fear  God,  What  hath  your 
Lord  sent  down  ?  They  shall  answer,  Good  ;  unto  those  who 
do  right  shall  be  given  an  excellent  reward  in  this  world  ;  but  the 
dwelling  of  the  next  life  shall  be  better  ;  and  happy  shall  be  the 
dwelling  of  the  pious!  namely,  gardens  of  eternal  abode'',  into 
which  they  shall  enter  ;  rivers  shall  flow  beneath  the  same  ; 
therein  shall  they  enjoy  whatever  they  wish.  Thus  will  God 
recompense  the  pious.  Unto  the  righteous,  whom  the  angels 
shall  cause  to  die,  they  shall  say.  Peace  be  upon  you  ;  enter  ye 
into  paradise,  as  a  reward  for  that  which  ye  have  wrought.     Do 

a  Some  understand  this  passage  figuratively,  of  God's  disappointing  their  wicked 
designs;  but  others  suppose  the  words  literally  relate  to  the  tower  which  Nimrod 
(whom  the  Mohammedans  will  have  to  be  the  son  of  Canaan,  the  son  of  Ham,  and 
so  the  nephew  of  Cush,  and  not  his  son),  built  in  Babel,  and  carried  to  an  immense 
height  (five  thousand  cubits,  say  some)  foolishly  purposing  thereby  to  ascend  to 
heaven,  and  wage  war  with  the  inhabitants  of  that  place  ;  but  God  frustrated  his 
attempt,  utterly  overthrowing  the  tower  by  a  violent  wind  and  earthquake(l). 

b    viz.  The  prophets,  and  the  teachers  and  professors  of  God's  unity;  or,  the 

angels. 

c  Making  their  submission,  and  humbly  excusing  their  evil  actions,  as  proceeding 
from  ignorance,  and  not  from  obstinacy  or  malice(2). 

d     Literally,  gardens  <'/Eden.     See  chap.  9,  p.  386,  Vol.  I. 

(1)  AlBeidawi,Jallalo'ddin.  V.D'fleibel.  liibl.  Oi-ient.  Art.  Nemrod.  (2)ldem. 

iiiterp. 


AL  KORAN. 


59 


the  unbelievers  expect  «m/  other  than  that  the  angels  come  unto 
them,  lo  pcn-t  their  souls  from  their  bodies  ;  or  that  the  sentence 
of  thy  Lord  come  to  be  executed  on  them?  So  did  they  act 
who  were  before  them  ;  and  God  was  not  unjust  towards  tliem 
in  thai  he  destroyed  them;  but  tliey  dealt  unjustly  with  their 
own  souls  :  the  evils  of  that  which  they  committed  reached  tliem  ; 
and  the  divine  judgment  which  they  scoffed  at  fell  upon  them. 
The  idolaters  say,  If  God  had  pleased,  we  had  not  worshipped 
any  thing  besides  him,  neither  had  our  fathers  :  neither  had  we 
forbidden  any  thing,  without  him'*.  So  did  they  who  were  be- 
fore tliem.  But  is  the  duty  of  the  apostles  any  other  than  public 
preaching?  We  have  heretofore  raised  up  in  every  nation  an 
apostle  to  admonish  theyn,  saying,  Worship  God,  and  avoid 
TaghutK  And  of  them  the^^e  were  some  whom  God  directed, 
and  there  ivere  others  of  them  who  were  decreed  to  go  astray. 
Wherefore  go  through  the  earth,  O  tribe  of  Koreish,  and  see 
what  hath  been  the  end  of  those  who  accused  their  apostles  of 
imposture.  If  thou,  O  projihet,  dost  earnestly  wish  for  their 
direction  ;  verily  God  will  not  direct  him  whom  he  hath  resolved 
to  lead  into  error  ;  neither  shall  they  have  any  helpers.  And 
they  swear  most  solemnly  by  God,  saying,  God  will  not  raise 
the  dead.  Yea  ;  the  promise  thereof  is  true  :  but  the  greater  part 
of  men  know  it  not.  He  will  raise  them  that  he  may  clearly 
show  them  the  truth  concerning  which  they  now  disagree,  and 
that  the  unbelievers  may  know  that  they  are  liars.  Verily  our 
speech  unto  any  thing,  when  we  will  the  same,  is,  that  we  only 
say  unto  it,  Be  ;  and  it  is.  »ds  for  those  who  have  fled  their 
country  for  the  sake  of  God,  after  they  had  been  unjustly  perse- 
cuted*^ ;  we  will  surely  provide  them  an  excellent  habitation  in 
this  world,  but  the  reward  of  the  next  life  shall  be  greater  ;  if 
they  knew  ii^.  They  who  persevere  patiently,  and  put  their 
trust  in  their  Lord,  shall  not  fail  of  happiness  in  this  life  and 
171  that  which  is  to  come.     We  have  not  sent  a7iy  before  thee, 


a  This  they  spoke  in  a  scoffing  manner,  justifying  their  idolatry  and  superstitious 
abstaining  from  certain  cattle(l),  pretending,  that  had  these  things  been  disagreeable 
to  God,  he  would  not  have  suffered  them  to  be  practised. 

b     See  chap.  2,  p.  226,  Vol.  I. 

c  Some  suppose  the  prophet  and  the  companions  of  his  flight  in  genera!  are  here 
intended  :  others  suppose  that  tho.«e  are  particularly  meant  in  this  place,  who,  after 
Mohammed's  departure,  were  imprisoned  at  Mecca  on  account  of  their  liaving  em- 
braced his  religion,  and  suffered  great  persecution  from  the  Koreish ;  as,  Belal,  So- 
heib,  Khabbab,  Ammar,  Abes,  Abu'l  Jandal,  and  Sohail(2). 

d  It  is  uncertain  whether  the  pronoun  they  relates  to  the  infidels,  or  to  the  true 
believers.  If  to  the  former,  the  consequence  would  be,  that  they  would  be  desirous 
of  attaining  to  the  happiness  of  the  Mobajerin,  by  professing  the  same  faith  ;  if  to  the 
latter,  the  knowledge  of  this  is  urged  as  a  motive  to  patience  and  persevcrance(3). 

(1)  See  chap,  f),  p.  332,  he.  Vol.  I.  (2)  Al  Beidawi.  (3)  Idem. 


60  AL  KORAN. 

as  our  apostles,  other  than  men%  unto  whom  we  spake  by  reve- 
lation.    Inquire  therefore  of  those  who  have  the  custody  of  the 
scriptures,  if  ye  know  not  this  to  be  the  truth.      JVe  sent  them 
with  evident  miracles,  and  written  revelations  ;   and  we  have 
sent  down  unto  thee  this  Koran'',  that  thou  mayest  declare  unto 
mankind  that  which  hath  been  sent  down  unto  them*,  and  that 
they  may  consider.     Are  they  who  have  plotted  evil  against 
their  j^rophet  secure  that  God  will  not  cause  the  earth  to  cleave 
under  them,  or  that  a  punishment  will   not  come  upon  them, 
from  whence  they  do  not  expect ;   or  that  he  w^ill   not  chastise 
them  while  they  are  busied  in  travelling  from  one  place  to 
another,  and  in  traffic?   (for  they  shall  not  be  able  to  elude  the 
poiver  of  God),  or  that  he  will  not  chastise  them  by  a  gradual 
destruction  ?     But  your  Lord  is  truly  gracious  and  merciful  in 
granting  you  respite.     Do  they  not  consider  the  things  which 
God  hath  created  ;  whose  shadows  are  cast  on  the  right  hand  and 
on  the  left,  worshipping  GoD*^t,  and  become  contracted  ?     What- 
ever moveth  both  in  heaven  and  on  earth  worshippeth  God,  and 
the  angels  also ;  and  they  are  not  elated  with  pride,  so  as  to 
disdain  his  service  ;  they  fear  their  Lord,  ivho  is  exalted  above 
them,  and  perform  that  which  they  are  commanded.      God  said, 
Take  not  unto  yourselves  two  gods  ;   for  there  is  but  one  God  : 
and  revere  me.      Unto  him  helongeth  whatsoever  is  in  heaven 
and  on  earth  ;   and  unto  him  is  obedience  eternally  due.     Will 
ye  therefore  fear  any  besides  God  ?     Whatever  favours  ye  have 
received  are  certainly  from  God  ;   and  when  evil  afHicteth  you, 
unto  him  do  ye  make  your  supplication  ;  yet  when  he  taketh 
the  evil  from  off  you,  behold,  a  part  of  you  give  a  companion 
unto  their   Lord,   to   show  their   ingratitude  for   the  favours 
we  have  bestowed  on  them.     Delight  yourselves  in  the  enjoy- 
ments of  this  life  :   but  hereafter  shall  ye  know  that  ye  cannot 
escape  the  divine  vengeance.    And  they  set  apart  unto  idols  which 
have  iio  knowledge'^  a  part  of  the  food  which  we  have  provided 

a     Sec  chap.  7,  p.  343,  note  f,  Vol.  I. ;  chap.  12,  p.  38,  &c.  Vol.  II. 

I)     Literally,  </iJs  arf»Joni7ton(l). 

*  "  We  have  sent  down  unto  thee  the  Koran;  to  recall  to  men  (he  doctrine  which 
(hey  have  received,  (o  the  end  that  they  may  keep  it  in  remembrance." — Savary. 

c     See  chap.  13,  p.  41,  note  b.  Vol.  II. 

\  "  See  they  not  that  all  the  bodies  which  God  hath  created  bend  their  shadow  to 
the  right  and  to  the  left,  to  worship  him,  and  to  humble  themselves  before  him.^" — 
Savary. 

d  Or,  ivJtich  they  knoio  not;  foolishly  imagining  that  they  have  power  to  help 
them,  or  interest  with  God  to  intercede  for  them. 

As  to  the  ancient  Arabs  setting  apart  a  certain  portion  of  the  produce  of  their  lands 
for  their  idols,  and  their  superstitious  abstaining  from  the  use  of  certain  cattle,  in 
honour  to  the  same,  see  chap.  5,  p.  310,  and  chap.  6,  p.  332,  Vol.  I.  and  (he  notes 
there. 

(1 )  See  the  Prelim.  Disc.  ^  III,  p.  73,  Vol.  1. 


AL  KORAN.  61 


for  them.  By  God,  ye  shall  surely  be  called  to  account  for  that 
which  ye  have  falsely  devised.  They  attribute  daughters  unto 
God"  (far  be  it  from  him)  !  but  unto  themselves  children  of  the 
sex  which  they  desire*".  And^vhen  any  of  them  is  told  the  news 
of  the  birth  of  a  female,  his  face  becometh  black',  and  he  is 
deeply  afflicted  :  he  hidcth  himself  from  the  people,  because  of 
the  ill  tidings  which  have  been  told  him  ;  considering  within 
himself  whether  he  shall  keep  it  with  disgrace,  or  whether  he 
shall  bury  it  in  the  dust.  Do  they  not  make  an  ill  judgment  ? 
Unto  those  who  believe  not  in  the  next  life,  the  similitude  of 
evil  ought  to  he  applied,  and  unto  God  the  most  sublime 
similitude** :  for  he  is  mighty  and  wise.  If  God  should  punish 
men  for  their  iniquity,  he  would  not  leave  on  the  earth  any 
moving  thing  :  but  he  giveth  them  respite  unto  an  appointed 
tim.e  ;  and  wheh  their  time  shall  come,  they  shall  not  be  respited 
an  hour,  neither  shall  their  punishment  be  anticipated.  They 
attribute  unto  God  that  which  they  dislike  themselves^  and  their 
tongues  utter  a  lie  ;  namely,  that  the  reward  of  paradise  is  for 
them.  There  is  no  doubt  but  that  the  fire  of  hell  is  prepared 
for  them,  and  that  they  shall  be  sent  thither  before  the  rest  of  the 
ivicked.  By  God,  we  have  heretofore  sent  inessengers  unto  the 
nations  before  thee  :  but  Satan  prepared  their  works  for  them  ; 
he  luas  their  patron  in  this  worltF,  and  in  that  ivhich  is  to  come 
they  shall  suffer  a  grievous  torment.  We  have  not  sent  down 
the  book  of  the  Koran  unto  thee,  for  any  other  purpose,  than 
that  thou  shouldest  declare  unto  them  that  truth  concerning  which 
they  disagree  ;  and  for  a  direction  and  mercy  unto  people  who 
believe.  God  sendeth  down  water  froin  heaven,  and  causeth  the 
earth  to  revive  after  it  hath  been  dead.  Verily  herein  is  a  sign 
of  the  resurrection  unto  people  who  hearken.  Ye  have  also  in 
cattle  an  example  of  instruction  :  we  give  you  to  drink  of  that 
which  is  in  tlieir  bellies,  a  liquor  between  digested  dregs,  and 

^  a  See  the  Prelim.  Disc.  p.  39,  Vol.  I.  Al  Bcidawi  says,  that  the  tribes  of  Kho- 
zaah  and  Kenana,  in  particular,  used  to  call  the  angels  the  daughters  of  God. 

b  viz.  Sons  :  for  the  birth  of  a  daughther  was  looked  on  as  a  kind  of  misfortune 
among  the  Arabs ;  and  they  often  used  to  put  them  to  death  by  burying  them  alive(l). 

c    i.  e.  Clouded  with  confusion  and  sorrow. 

d  This  passage  condemns  the  Meccans'  injudicious  and  blasphemous  application 
of  such  circumstances  to  God  as  were  unworthy  of  him,  and  not  only  derogatory  to 
the  perfections  of  the  Deity,  but  even  disgraceful  to  man  ;  while  they  arrogantly  ap- 
plied the  more  honourable  circumstances  to  themselves. 

e  By  giving  him  daughters,  and  associates  in  power  and  honour ;  by  disregarding 
his  messengers  ;  and  by  setting:  apart  the  better  share  of  the  presents  and  otferings 
for  their  idols,  and  (he  worse  forhim(2). 

f    Or,  He  is  the  patron  of  them  (viz.  the  Koreish)  this  day,  &c. 

(1)  See  chap.  81.  (2)  Al  BeidaMi. 


62  AL  KORAN. 

blood'*  ;  namely  pare  milk'',  which  is  swallowed  with  pleasure 
by  those  who  drink  it*\  And  of  the  fruits  of  palm-trees,  and  of 
grapes,  ye  obtain  an  inebriating  liquor,  and  also  good  nourish- 
ments Verily  herein  is  a  sign  unto  people  who  understand. 
Thy  Lord  spake  by  inspiration  unto  the  bee,  saying,  Provide 
thee  houses'^  in  the  mountains,  and  in  the  trees,  and  of  those 
materials  wherewith  men  build  hives  for  thee :  then  eat  of  every 
kind  of  fruit,  and  walk  in  the  beaten  paths  of  thy  LordI". 
There  proceedeth  from  their  bellies  a  liquor  of  various  colour*"; 
wherein  is  a  medicine  for  men*?.  Verily  herein  is  a  sign  unto 
people  who  consider,  God  hath  created 'you,  and  he  will  here- 
after cause  you  to  die  :  and  some  of  you  shall  have  his  life 
prolonged  to  a  decrepit  age,  so  that  he  shall  forget  whatever  he 
knew  ;  for  God  is  \w\sQa7id  powerful.  God  causeth  some  of  you 
to  excel  others  in  worldly  possessions  :  yet  they' who  are  caused 
to  excel  do  not  give  their  wealth  unto  the  slaves  whom  their  right 
hands  possess,  that  they  tnay  become  equal  sharers  therein'^     Do 

a  The  milk  consisting  of  certain  particles  of  the  blood,  supplied  from  the  finer 
parts  of  the  aliment.  Ebn  Abbas  says,  that  the  grosser  parts  of  the  food  subside  into 
excrement,  and  that  the  finer  parts  are  converted  into  milk,  and  the  finest  of  all  into 
blood. 

b     Having  neither  the  colour  of  the  blood  nor  the  smell  of  the  excrements. 

*  "  Their  milk,  elaborated  in  the  stomach,  between  chyle  and  blood,  becomes  for 
you  a  salutary  beverage." — Savary. 

c  Not  only  wine,  which  is  forbidden,  but  also  lawful  food,  as  dates,  raisins,  a  kind 
of  honey  flowing  from  the  dales,  and  vinegar. 

Some  have  supposed  that  these  words  allow  the  moderate  use  of  wine ;  but  the 
contrary  is  the  received  opinion(I). 

d  So  the  apartments  which  the  bee  builds  are  here  called,  because  of  their  beau- 
tiful workmanship,  and  admirable  contrivance,  which  no  geometrician  can  excel(2). 

f  "  To  be  nourished  with  every  kind  of  fruit,  and  to  wander  at  will." — Savary. 

e  i.  e.  The  ways  through  which,  by  God's  power,  the  bitter  flowers  passing  the 
bee's  stomach  become  honey;  or,  the  methods  of  making  honey,  which  he  has  taught 
her  by  instinct;  or  else  the  ready  way  home  from  the  distant  places  to  which  that 
insect  flies(3). 

f  viz.  Honey  ;  the  colour  of  which  is  very  different,  occasioned  by  the  different 
plants  on  which  the  bees  feed  ;  some  being  white,  some  yellow,  some  red,  and  some 
black(4). 

g  The  same  being  not  only  good  food,  but  a  useful  remedy  in  several  distempers, 
particularly  those  occasioned  by  phlegm.  There  is  a  story,  that  a  man  came  once  to 
Mohammed,  and  told  him  that  his  brother  was  afflicted  with  a  violent  pain  in  his 
belly  :  upon  which  the  prophet  bade  him  give  him  some  honey.  The  fellow  took 
his  advice ;  but  soon  after  coming  again,  told  him  that  the  medicine  had  done  his 
brother  no  manner  of  service  :  Mohammed  answered,  Go  and  give  him  jyiore  honey, 
for  God  speaks  truth,  and  thy  brothers  helly  lies.  And  the  dose  being  repeated, 
the  man,  by  God's  mercy,  was  immediately  cured(5). 

h    These  words  reprove  the  idolatrous  Meccans,  who  could  admit  created  beings 

(I)  See  chap.  2,  p.  219,  Vol.  1.  (2)  Al  Beidawi.  (3)  Idem.  (4)  Idem. 

(5) Idem. 


AL  KORAN.  63 

they  therefore  deny  the  beneficence  of  God  ?  God  hath  ordained 
you  wives  from  among  yourselves^  and  of  your  wives  hath 
granted  you  chikh'en  and  grandchildren  ;  and  hath  bestowed  on 
you  good  things  for  food.  Will  they  therefore  believe  in  that 
which  is  vain,  and  ungratefully  deny  the  goodness  of  God  ?  They 
worship,  besides  God,  idols  which  possess  nothing  wherewith  to 
sustain  them,  either  in  heaven,  or  on  earth  ;  and  have  no  power. 
Wherefore  liken  not  any  thing  unto  God"*  :  for  God  knoweth, 
but  ye  know  not.  God  propoundeth  as  a  parable  a  possessed 
slave,  who  hath  power  over  nothing,  and  him  on  whom  we  have 
bestowed  a  good  provision  from  us,  and  who  giveth  alms  thereout 
both  secretly  and  openly*^  :  shall  these  tivo  be  esteemed  equal  ? 
God  forbid  !  But  the  greater  part  of  them  know  it  not.  God 
also  propoundeth  as  a  parable  two  men  ;  one  of  them  born  dumb, 
who  is  unable  to  do  or  understand  any  thing,  but  is  a  burthen 
unto  his  master  ;  whithersoever  he  shall  send  him,  he  shall  not 
return  with  any  good  success:  shall  this  ma7i,  and  he  ivho  hath 
his  speech  and  understanding,  and\y\\o  commandeth  that  which 
is  just,  and  folio  weth  the  right  way,  be  esteemed  equal*^  ?  Unto 
God  alone  is  the  secret  of  heaven  and  earth  known.  And  the 
business  of  the  last  hour''  shall  be  only  as  the  twinkling  of  an  eye, 
or  even  more  quick  :  for  God  is  almighty.  God  hath  brought 
you  forth  from  the  wombs  of  your  mothers  ;  ye  knew  nothing, 
and  he  gave  you  the  senses  of  hearing  and  seeing,  and  under- 
standings, that  ye  might  give  thanks.  Do  they  not  behold  the 
fowls  which  are  enabled  to  fly  in  the  open  firmament  of  heaven*  ? 
none  supporteth  them  except  God.  Verily  herein  are  signs  unto 
people  who  believe.  God  hath  also  provided  you  houses  for 
habitations  for  you  ;  and  hath  also  provided  you  tents   of  the 

to  a  share  of  itie  divine  honour,  though  they  suffered  not  their  slaves  to  share  with 
themselves  in  what  God  had  bestowed  on  them(l). 

a  That  is,  of  your  own  nations  and  tribes.  Some  think  the  formation  of  Eve  from 
Adam  is  here  intended. 

b  Or  propound  no  similitudes  or  comparisons  between  him  and  his  creatures.  One 
argument  the  Meccans  employed  in  defence  of  their  idolatry,  it  seems,  was,  that  the 
worship  of  inferior  deities  did  honour  to  God ;  in  the  same  manner  as  the  respect 
showed  to  the  servatits  of  a  prince  does  honour  to  the  prince  himsel{][2). 

c  The  idols  are  here  likened  to  a  slave,  who  is  so  far  from  having  any  thing  of 
his  own,  that  he  is  himself  in  the  possession  of  another;  whereas  God  is  as  a  rich 
free  man,  who  providcth  for  his  family  abundantly,  and  also  assisteth  others  who 
liave  need,  both  in  public  and  in  private(3). 

d  The  idol  is  heie  again  represented  under  the  Image  of  one  who,  by  a  defect  io 
his  senses,  is  a  useless  burthen  to  the  man  who  maintains  him  ;  and  God,  under  that 
of  a  person  completely  qualified  either  to  direct  or  to  execute  any  useful  undertaking. 
Some  suppose  the  comparison  is  intended  of  a  true  believer  and  an  infidel. 

6     That  is.  The  resurrection  of  the  dead. 

*  "  See  they  not  the  bird  cut  the  air .'     God  alone  can  arrest  its  flight. "^5arary. 

(1)  Al  Deidawi.  (2)  Idem.  (3)  Idem,  Jallalo'ddin. 


64  AL  KORAN. 

skins  of  cattle,  which  ye  find  light  to  he  removed  on  the  day  of 
your  departure  to  neiv  quarters,  and  easy  to  be  pitched  on  the 
day  of  your  silting  down  therein:  and  of  tlieir  wool,  and  their 
fur,  and  their  hair  Afl^/i  he  supplied  you  with  furniture  and  house- 
hold-stuff for  a  season.  And  God  hath  provided  for  you,  of  that 
which  he  hath  created,  conveniences  to  shade  joufrom  the  sun% 
and  he  hath  also  provided  you  places  of  retreat  in  the  mountains'', 
and  he  hath  given  you  garments  to  defend  you  from  the  heat% 
and  coats  of  mail  to  defend  you  in  3'our  wars.  Thus  doth  he 
accomplish  his  favour  towards  you,  that  ye  may  resign  your- 
selves u7ito  him.  But  if  they  turn  back,  verily  thy  duty  is  public 
preaching  only.  They  acknowledge  the  goodness  of  God*,  and 
afterwards  they  deny  the  same*^  ;  but  the  greater  part  of  them  are 
unbelievers'^.  On  a  certain  day  we  will  raise  a  witness  out  of 
every  nation^  :  then  they  wlio  shall  have  been  unbelievers  shall 
not  be  suffered  to  excuse  themselves,  neither  shall  they  be  received 
into  favour.  And  when  they  who  shall  have  acted  unjustly  shall 
see  the  torment  prepared  for  the?Ji  ;  (it  shall  not  be  mitigated 
unto  them,  neither  shall  they  be  respited)  ;  and  when  those  who 
shall  have  been  guilty  of  idolatry  shall  see  their  false  gods^^,  they 
shall  say,  0  Lord,  these  are  our  idols  which  we  invoked,  besides 
thee.  But  they  shall  return  an  answer  unto  them,  saying, 
Verily  ye  are  liars'\  And  on  that  day  shall  the  ivicked  offer 
submission  unto  God  ;  and  the  false  deities  which  they  imagined 
shall  abandon  them.  Jis  for  those  who  shall  have  been  infidels, 
and  shall  have  turned  aside  others  from  the  way  of  God,  we  will 
add  unto  them  punishment  upon  punishment,  because  they  have 
corrupted  others.  On  a  certain  day  we  will  raise  up  in  every 
nation  a  witness  against  them,  from  among  themselves  ;  and  we 
will  bring  thee,  O  Mohammed,  as  a  witness  against  these  Arabians. 

a    As  trees,  houses,  tents,  mountains,  &c. 

b     viz.  Caves  and  grottos,  both  natural  and  artificial. 

c  Al  Beidawi  says,  that  one  extreme,  and  that  the  most  insupportable  in  Arabia, 
is  here  put  for  both  ;  but  Jallaio'ddin  supposes  that  by  heat  we  are  in  this  place  to 
understand  cold. 

*  "  They  deny  the  gifts  of  heaven  which  they  know ;  the  most  of  them  are  un- 
believers."— Savary. 

d  Confessing  God  to  be  the  author  of  all  the  blessings  they  enjoy;  and  yet 
directing  their  worship  and  thanks  to  their  idols,  by  whose  intercession  they  imagine 
blessings  are  obtained. 

e  Absolutely  denying  God's  providence,  either  through  ignorance  or  perverse- 
ness. 

f    See  chap,  4,  p.  271,  note  e,  Vol.  I. 

g     Literally,  Their  companions. 

h  For  that  we  are  not  the  companions  of  God,  as  ye  imagined;  neither  did  ye 
really  serve  us,  but  your  own  corrupt  afTections  and  lusts ;  nor  yet  were  ye  led  into 
idolatry  by  us,  but  ye  fell  into  it  of  your  own  accord(l). 

(1)A1  Beidawi 


Ah  KOKAN.  65 

We  have  sent  down  unto  thee  the  book  of  the  Koran,  for  an 
explication  of  every  thing  necessary  both  as  to  faith  and 
practice,  and  a  direction,  and  mercy,  and  good  tidings  unto  the 
Moslems.  Verily  God  commandelh  justice,  and  the  doing  of 
good,  and  the  giving  unto  kindred  what  sliall  be  necessary  ;  and 
he  forbiddeth  wickedness,  and  iniquity,  and  oppression  :  he 
admonisheth  you  that  ye  may  remember^  Perform  your  covenant 
with  God"',  when  ye  enter  into  covenant  z^/M  him;  and  violate 
not  your  oaths,  after  the  ratification  thereof  ;  since  ye  have  made 
God  a  witness  over  you.  Verily  God  knoweth  that  which  ye 
do.  And  be  not  like  unto  her  who  undoeth  that  which  she  hath 
spun,  untwisting  it  after  she  hath  twisted  it  strongly*^ ;  taking 
your  oaths  between  you  deceitfully,  because  one  party  is  more 
numerous  i^i-xw  another  party''.  Verily  God  only  tempteth  you 
therein  ;  and  he  will  make  that  manifest  unto  you,  on  the  day  of 
resurrection,  concerning  which  ye  now  disagree.  If  God  had 
pleased,  lie  would  surely  have  made  you  one  people® :  but  he  will 
lead  into  error  whom  he  pleaseth,  and  he  will  direct  whom  he 
pleaseth  ;  and  ye  shall  surely  give  an  account  of  that  which  ye 
have  done.  Therefore  take  not  your  oaths  between  you  deceit- 
fully, Xo^styour  foot  slip,  after  it  hath  been  steadfastly  fixed,  and 
ye  taste  evil  in  this  life,  for  that  ye  have  turned  aside  from  the 
way  of  God  ;  and  ye  suffer  a  grievous  punishment  in  the  life  to 
come.  And  sell  not  the  covenant  of  God  for  a  small  price*";  for 
with  God  is  a  better  recompense  prepared  for  you,  if  ye  be  men 
of  understanding.     That  which  is  with  you  will  fail  ;  but  that 

a  This  verse,  which  was  the  occasion  of  the  conversion  of  Othman  Ebn  Matun, 
(he  commentators  say,  containeth  the  whole,  which  it  is  a  man's  duty  either  to  per- 
form or  to  avoid  ;  snd  is  alone  a  sullicient  demonstration  of  what  is  said  in  the  fore- 
going verse.  Under  the  three  things  here  commanded,  they  understand  the  belief  of 
God's  unity,  without  inclining  to  atheism,  on  the  one  hand,  or  polytheism,  on  the 
other;  obedience  to  the  commands  of  God;  and  charity  towards  those  in  distress. 
And  under  the  three  things  forbidden  they  comprehend  all  corrupt  and  carnal  affec- 
tions; all  false  doctrines  and  heretical  opinions;  and  ail  injuslice  towards  man(l). 

b  By  persevering  in  his  true  religion.  Some  Uiinii  that  the  oath  of  fidelity  taken 
to  Mohammed  by  his  followers  is  chiefly  intended  here. 

c  Some  suppose  that  a  particular  woman  is  meant  in  this  passage,  who  used  (like 
Penelope)  to  undo  at  night  the  work  that  she  had  done  in  the  day.  Her  name,  they 
say,  was  Reita  Bint  Saad  Ebn  Teym,  of  the  tribe  of  Koreish(2). 

d  Of  this  in.'-inceiily  in  their  alliances  the  Koreish  are  accused  ;  it  being  usual  with 
them,  when  they  saw  the  enemies  of  their  confederates  to  be  superior  in  force,  to  re- 
nounce their  league  with  their  old  friends,  and  strike  up  one  with  the  others(3). 

e     Or,  of  one  religion. 

f  That  is,  Be  not  prevailed  on  to  renounce  your  religion,  or  your  engagements 
with  your  prophet,  by  any  promises  or  gifts  of  the  infidels.  For,  it  seems,  the  Ko- 
reish,  to  tempt  the  poorer  Moslems  to  apostatize,  made  them  offers,  not  very  consid- 
erable indeed,  but  such  as  they  imagined  might  be  worth  their  acceptance(4). 

(1)  Al  Ceidawi.  (2)  Idem.  (3)  Idem.  (4)  Idem. 

Vol.  II. -I 


66  AL  KORAN. 

which  is  with  God  is  permanent :  and  we  will  surely  reward  those 
who  shall  persevere,  according  to  the  utmost  merit  of  their  actions. 
Whoso  worketh  righteousness,  whether  he  he  male  or  female, 
and  is  a  true  believer,  we  will  surely  raise  him  to  a  happy  life; 
and  we  will  give  them  their  reward,  according  to  the  Mimosi  merit 
of  their  actions.  When  thou  readest  the  Koran,  have  recourse  unto 
God,  that  he  may  preserve  thee  from  Satan  driven  away  with 
stones'**  :  he  hath  no  power  over  those  who  believe,  and  who  put 
their  confidence  in  their  Lord  ;  but  his  power  is  over  those  only 
who  take  him  for  their  patron,  and  who  give  companions  unto 
God.  When  we  substitute  in  the  Koran  an  abrogating  verse 
in  lieu  of  a  verse  abrogated  (and  God  best  knoweth  the  fitness 
of  that  which  he  revealeth),  the  infidels  say,  Thou  art  only  a 
forger  of  these  verses :  but  the  greater  part  of  them  know  not 
truth  from  falsehood.  Sa}^,  The  holy  spirit*^  hath  brought  the 
same  down  from  thy  Lord  with  truth  ;  that  he  may  confirm 
those  who  believe,  and  for  a  direction  and  good  tidings  unto  the 
Moslems.  We  also  know  that  they  say,  Verily,  a  certain  man 
teacheth  him  to  compose  the  Koran.  The  tongue  of  the  person 
unto  whom  they  incline  is  a  foreign  tongue ;  but  this,  wherein 
the  Koran  is  written,  is  the  perspicuous  Arabic  tonguet*^.     More- 


a  Mohammed  one  day  reading  in  the  Koran,  uttered  a  hoirid  blasphemy,  (o  the 
great  scandal  of  those  who  were  present,  as  will  be  observed  in  another  place(l);  to 
excuse  which  he  assured  them  that  those  words  were  put  into  his  mouth  by  the 
devil ;  and  to  prevent  any  such  accident  for  the  future,  he  is  here  taught  to  beg  God''s 
protection  before  he  entered  on  that  (luty(2).  Hence  the  Mohammedans,  before 
they  begin  to  read  any  part  of  this  book,  repeat  these  words,  /  have  recourse  unto 
God  for  assistance  against  Satan  driven  away  with  stones. 

*  "  When  thou  readest  the  Koran,  pray  unto  the  Lord  to  preserve  thee  from  the 
snares  of  Satan,  the  thunder-smitten." — Savory. 

b     viz.  Gabriel.     See  chap.  2,  p.  201,  Vol.  I. 

t  "  He  whom  they  suspect  speaketh  a  foreign  tongue,  and  the  Arabic  of  the  Ko- 
ran is  pure  and  elegant." — Savary. 

c  This  was  a  great  objection  made  by  the  Meccans  to  the  authority  of  the  Koran  ; 
for  when  Mohammed  insisted,  as  a  proof  of  its  divine  original,  that  it  was  impossible 
a  man,  so  utterly  unacquainted  with  learning  as  himself,  could  compose  such  a  book, 
they  replied,  that  he  had  one  or  more  assistants  in  the  forgery  ;  but  as  to  the  particu- 
lar person  or  persons  suspected  of  this  confederacy,  the  traditions  differ.  One  says 
it  was  Jabar,  a  Greek,  servant  to  Amer  Ebn  al  Hadrami,  who  could  read  and  write 
well(3);  another,  that  they  were  Jabar  and  Yesar,  two  slaves,  who  followed  the  trade 
of  sword-cutlers  at  Mecca,  and  used  to  read  the  pentateuch  and  gospel,  and  had 
often  ftfohammed  for  their  auditor,  when  he  passed  that  way(4).  Another  tells  us  it 
was  one  A'ish,  or  Ya'ish,  a  domestic  of  al  Haweiteb  Ebn  Abd  al  Uzza,  who  was  a  man 
of  some  learning,  and  had  embraced  Mohammedism(5).  Another  supposes  it  was 
one  Kais,  a  Christian,  whose  house  Mohammed  frequented(C);  another,  that  it  was 

(1)  In  note  ad.  cap.  22.  (2)  Jallalo'ddin,  Al  Beidawi,  Yahya,  &c.  (3)  Al 

Zamakhshari,  Al  Beidawi,  Yahya.  (4)  Al  Zamakh.  Al  Beidawi.    See  Prid.  Life 

ofMah.  p.32.  (5)  lidem.  (C)  Jallalo'ddin. 


AL  KORAN.  67 

over  as  for  those  who  believe  not  in  the  signs  of  God,  God  will 
not  direct  tliem,  and  they  shall  sulier  a  paintul  torment :  verily 
they  imagine  a  falsehood  who  believe  not  in  the  signs  of  God, 
and  they  are  really  the  liars*.     Whoever  denieth  God,  after  he 

Addas,  a  servant  of  Olba  Ebn  Rabia(l);  and  another,  that  it  was  Salman,  the 
Persian(2).  ' 

According  to  some  Christian  writers(3),  Abdallah  Ebn  Salain,  the  Jew  who  was  so 
intimate  with  Mohammed  (named  by  one,  according  to  the  Hebrew  dialect,  Abdlas 
Ben  Salon,  and  by  another,  Abdala  Celen),  was  assistant  to  him  in  the  compiling  his 
pretended  revelations.  This  Jew  Dr  Prideaux  confounds  with  Salman,  the  Persian, 
who  was  a  very  different  man,  as  a  late  author(4)  has  observed  before  me;  where- 
fore, and  for  that  we  may  have  occasion  to  speak  of  Salman  hereafter,  it  may  be 
proper  to  add  a  brief  extract  of  his  story  as  told  by  himself.  He  was  of  a  good 
family  of  Ispahan,  and,  in  his  younger  years,  left  the  religion  of  his  country  to  em- 
brace Christianity ;  and  travelling  into  Syria,  was  advised  by  a  certain  monk  of 
Amuria  to  go  into  Arabia,  where  a  prophet  was  expected  to  arise  about  that  time, 
who  should  establish  the  religion  of  Abraham  ;  and  whom  he  should  know,  among 
other  things,  by  the  seal  of  prophecy  between  his  shoulders.  Salman  performed 
the  journey,  and  meeting  with  Mohammed  at  Koba,  where  he  rested  in  his  flight  to 
Medina,  soon  found  him  to  be  the  person  he  sought,  and  professed  Islain(5). 

The  general  opinion  of  the  Christians  however  is,  that  the  chief  help  Mohammed 
had  in  the  contriving  his  Koran  was  from  a  Nestorian  monk  named  Sergius,  supposed 
to  be  the  same  person  with  the  monk  Boheira,  with  whom  Mohammed,  in  his  younger 
year.s  had  some  conference  at  Bosra,  a  cily  of  Syria  Damascena,  where  that  monk 
resided(6).  To  contirm  which  supposition,  a  passage  has  been  produced  from  an 
Arab  writer(7),  who  says  that  Boheira's  name,  in  the  books  of  the  Christians,  is 
Sergius ;  but  this  is  only  a  conjecture  ;  and  another(S)  tells  us  his  true  name  was 
Said,  or  Felix,  and  his  surname  Boheira.  But  be  that  as  it  will,  if  Boheira  and  Ser- 
gius  were  the  same  man,  I  find  not  the  least  intimation  in  the  Mohammedan  writers 
that  he  ever  quitted  his  monastery  to  go  into  Arabia  (as  is  supposed  by  the  Chris- 
tians); and  his  acquaintance  with  Mohammed  at  Bosra  was  too  early  to  favour  the 
surmise  of  his  assisting  him  in  the  Koran,  which  was  composed  long  after ;  though 
Mohammed  might,  from  his  discourse,  gain  some  knowledge  of  Christianity  and  of 
the  scriptures,  which  might  be  of  use  to  him  therein.       J 

From  the  answer  given  in  this  passage  of  the  Koran  to  the  objection  of  the 
infidels,  viz.  that  the  person  suspected  by  them  to  have  a  hand  in  the  Koran  spoke 
a  foreign  language,  and  therefore  could  not,  with  any  face  of  proba^lity,  be  supposed 
to  assist  in  a  composition  written  in  the  Arabic  tongue,  and  with  so  great  elegance, 
it  is  plain  this  person  was  no  Arabian.  The  word  Ajami,  which  is  here  used,  signi- 
fies any  foreign  or  barbarous  language  in  general ;  but  the  Arabs  applying  it  more 
particularly  to  the  Persian,  it  has  been  thence  concluded  by  some  that  Salman  was 
the  person  -.  however,  if  it  be  true  that  he  came  not  to  Mohammed  till  after  the 
Hejra,  either  he  could  not  be  the  man  here  intended,  or  else  this  verse  must  have 
been  revealed  at  Medina,  contrary  to  the  common  opinion. 

*  "  The  men  who  deny  Islamism  add  blasphemy  to  falsehood."— S'acary. 

(1)  Al  Zamakh.  Yahya.  (2)  M  Zamakh.  Al  Beidawi.  (3)  Ricardi.  Confut. 

Legis.  Saracenic»,  c.  13.  Joh.  Andreas,  dc  Confus.  Sectse  Mahoractana:,  o.  2.  See 
Prid.  Life  of  Mah.  p.  33,  34.  (4)  Gagnier,  note  in  Abulf.  Vit.  Moh.  p.  74. 

(5)  Ex  Ebn  Ishak.     V.  Gagnier,  ibid.  (6)  See  Prid.  ubi  sup.  p.  35,  &c. 

Gagnier,  ubi  sup.  p.  10,  11.     Marrac.  de  Alcor.  p.  37.  (7)  Al  Masudi. 

(8)  Abu'l  Hasan  al  Becri  in  Koran. 


68  AL  KORAN. 

hath  believed,  except  him  who  shall  be  compelled  against  his  will, 
and  whose  heart  continueth  steadfast  in  the  faith,  shall  he  severely 
chastised^ :  but  whoever  shall  voluntarily  profess  infidelity,  on 
those  shall  the  indignation  of  God  fall,  and  they  shall  suffer  a 
grievous  punishment.  This  shall  be  their  sentence,  because 
they  have  loved  the  present  life  above  that  which  is  to  come, 
and  for  that  God  directeth  not  the  unbelieving  people.  These 
«re  they  whose  hearts,  and  hearing,  and  sight  God  hath  sealed 
up  ;  and  these  are  the  negligent :  there  is  no  doubt  but  that  in 
the  next  life  they  shall  perish.  Moreover  thy  Lord  will  be 
favourable  unto  those  who  have  fled  their  country,  after  having 
suffered  persecution'',  and  had  been  compelled  to  deny  the  faith 

a  These  words  were  added  for  the  sake  of  Ammar  Ebn  Yaser,  and  some  others, 
who  being  taken  and  tortured  by  the  Koreish,  renounced  their  faith  out  of  fear, 
though  their  hearts  agreed  not  with  their  mouths(l).  It  seems  Ammar  wanted  the 
constancy  of  his  father  and  mother,  Yaser  and  Sommeya,  who  underwent  the  like 
trial  at  the  same  time  with  their  son,  and  resolutely  refusing  to  recant,  were  both 
put  to  death,  the  infidels  tying  Sommeya  between  two  camels,  and  striking  a  lance 
through  her  privy  parts(2).  When  news  was  brought  to  Mohammed  that  Ammar 
had  denied  the  faith,  he  said,  it  could  not  be,  for  that  Ammar  was  full  of  failh,  from 
the  crown  of  his  head  to  the  sole  of  his  foot,  faith  being  mixed  and  incorporated  with 
his  very  flesh  and  blood;  and  when  Ammar  himself  came  weeping  to  the  prophet, 
he  wiped  his  eyes,  saying.  What  fault  was  it  of  thine,  if  they  forced  thee? 

Bat  though  it  be  here  said  that  those  who  apostatize  in  appearance  only,  to  avoid 
death  or  torments,  may  hope  for  pardon  from  God,  yet  it  is  unanimously  agreed  by 
the  Mohammedan  doclois  to  be  much  more  meritorious  and  pleasing  in  the  sight  of 
God  courageously  and  nobly  to  persist  in  the  true  faith,  and  rather  to  suffer  death 
itself  than  renounce  it,  even  in  words.  Nor  did  the  Mohammedan  religion  want  its 
martyrs,  in  the  strict  sense  of  the  word  ;  of  which  I  will  here  give  t^vo  instances, 
besides  the  abovementioned.  One  is  that  of  Khobaib  Ebn  Ada,  who  being  per- 
fidiously sold  to  the  Koreish,  was  by  them  put  to  death  in  a  cruel  manner,  by  mutila- 
tion, and  cutting  off  his  flesh  piece-meal;  and  being  asked,  in  the  midst  of  his  tor- 
tures, whether  he  did  not  wish  Mohammed  was  in  his  place,  answered,  1  would  not 
wish  to  be  tvith  my  family,  my  substance,  and  my  children,  on  condition  that 
Mohammed  ivas  only  to  be  pricked  with  a  ihorn{o).  Tiie  other  is  that  of  a  man 
who  was  put  to  death  by  Moseilama,  on  the  following  occasion.  That  false  prophet 
having  taken  two  of  Mohammed's  followers,  asked  one  of  thems  what  he  said  of 
Mohammed  ?  the  man  answered.  That  he  was  the  apostle  of  God  :  Jlnd  what  sayest 
thou  of  me  ?  added  Moseilama  ;  to  which  he  replied,  Thou  also  art  the  apostle  of 
God;  whereupon  he  was  immediately  dismissed  in  safety.  But  the  other,  having 
returned  the  same  answer  to  the  former  question,  refused  to  give  any  to  the  last, 
though  required  to  do  it  three  several  times,  but  pretended  to  be  deaf,  and  was  there- 
fore slain.  It  is  related  that  Mohammed,  when  the  story  of  these  two  men  was 
told  him,  said,  The  first  of  them  threw  himself  on  God's  mercy;  but  the  latter 
professed  the  truth;  and  he  shall  find  his  account  in  it{4). 

a  As  did  Ammar,  who  made  one  in  both  the  flights.  Some,  reading  the  verb 
with  different  vowels,  render  the  last  words,  after  having  persecuted  the  true  be- 
lievers ;  an  instance  in  al  Hadrami,  who  obliged  a  servant  of  his  to  renounce  Mo- 

(1)  Al  Beidawi,  Al  Zamakh.  Yahya.  (2)  Al  Beidawi.  (3)  Ebn  Shohnah. 

(4)  Al  Beidawi. 


AL  KORAN.  69 

by  violence,  and  ivho  have  since  fought  in  defence  of  the  true 
relii^iun,  and  have  persevered  with  patience  ;  verily  unto  these 
will  thy  Loud  be  gracious  and  merciful,  after  they  shall  have 
shown  their  sincerity.  On  a  certain  day  shall  every  soul  come 
to  plead  for  itself",  and  every  soul  shall  he  repaid  that  which  it 
shall  have  wrought ;  and  they  shall  not  be  treated  unjustly. 
God  propoundeth  as  a  parable  a  city"^  which  was  secure  and 
quiet,  unto  which  her  provisions  came  in  abundance  from  every 
side  ;  but  she  ungratefully  denied  the  favours  of  God  :  wherefore 
God  caused  her  to  taste  the  extreme  famine,  and  fear,  because  of 
that  which  they  had  done.  And  now  is  an  apostle  come  unto 
the  inhabitants  of  Mecca  from  among  themselves  ;  and  they 
accuse  him  of  imposture  :  wherefore  a  punishment  shall  be  in- 
flicted on  them,  while  they  are  acting  unjustly.  Eat  of  what 
God  hath  given  you  for  food,  that  which  is  lawful  and  good  ; 
and  be  thankful  for  the  favours  of  God,  if  ye  serve  him.  He 
hath  only  forbidden  you  that  which  dieth  of  itself,  and  blood, 
and  swine's  flesh,  and  that  which  hath  been  slain  in  the  name  of 
any,  besides  God^  But  unto  him  who  shall  be  compelled  by 
necessity  to  eat  of  these  thi^igs,  not  lusting  nor  wilfully  trans- 
gressing, God  ivill  surely  be  gracious  a-nd  merciful.  And  say 
not  that  wherein  your  tongues  utter  a  lie  ;  This  is  lawful,  and 
this  is  unlawful'^ ;  that  ye  may  devise  a  lie  concerning  God  :  for 
they  who  devise  a  lie  concerning  God  shall  not  prosper.  They 
shall  have  small  enjoyment  in  this  ivorld,  and  in  that  lohich  is 
to  come  they  shall  suffer  a  grievous  torment.  Unto  the  Jews 
did  we  forbid  that  which  we  have  told  thee  formerly^ :  and 
we  did  them  no  injury  in  that  respect ;  but  they  injured  their 
own  souls'".  Moreover  thy  Lord  ivill  be  favourable  unto  those 
who  do  evil  through  ignorance,  and  afterwards  repent  and  amend  : 
verily  unto  these  ivill  thy  Lord  be  gracious  and  merciful,  after 
their  repentance.    Abraham  was  a  model  of  true  religion,  obedient 

liammcdisrn,  by  force,  but  afterwards,  together  with  that  servant,  professed  the  same 
faith,  and  fled  for  it(l). 

a  That  is,  Every  person  shall  be  solicitous  for  his  own  salvation,  not  concerning 
himself  with  the  condition  of  another,  but  crying  out.  My  own  soul,  my  own 
soul  (2).' 

b  This  example  is  applied  to  every  city  which  having  received  great  blessings 
from  God  becometh  insolent  and  unthankful,  and  is  therefore  chastised  by  some  sig- 
nal judgment ;  or  rather  to  Mecca  in  particular,  on  which  the  calamities  threatened 
in  this  passage,  viz.  both  famine  and  sword,  were  inflicted(3). 

c     Sec  chap.  5,  p.  292,  Vol.  I. 

d  Allowing  what  God  hath  forbidden,  and  supersliliously  abstaining  from  what 
he  hath  allowed.     See  chap.  6,  p.  333,  &c.  Vol.  I. 

e    viz.  In  the  6th  chapter,  p.  334,  Vol.  I. 

f  i.  e.  They  were  forbidden  things  which  were  in  themselves  IndifTerent,  as  a 
punishment  for  their  wickedness  and  rebellion. 

(l)AlBeidawi.  (2]  Idem,  (3)  Idem. 


70  AL  KORAN. 

unto  God,  orthodox,  and  was  not  an  idolater**:  he  was  also  grate- 
ful for  his  benefits:  wherefore  God  chose  him,  and  directed  him 
into  the  right  way.  And  we  bestowed  on  him  good  in  this  world; 
and  in  the  next  he  shall  surely  be  one  of  the  righteous.  We  have 
also  spoken  unto  thee,  O  Mohammed^  by  i^velation,  saying, 
Follow  the  religion  of  Abraham,  ivho  ivas  orthodox,  and  was  no 
idolater.  The  sabbath  was  only  appointed  unto  those  who  differed 
with  their  prophet  concerning  it"^;  and  thy  Lord  will  surely 
judge  between  them,  on  the  day  of  resurrection,  as  to  that  con- 
cerning which  they  differed.  Invite  nie7i  unto  the  way  of  thy 
Lord,  by  wisdom,  and  mild  exhortation;  and  dispute  with  them 
in  the  most  condescending  ?72an/zer  ;  for  thy  Lord  well  knoweth 
him  who  stray eth  from  his  path,  and  he  well  knoweth  those  who 
are  rightly  directed.  If  ye  take  vengeance  07i  any^  take  a  venge- 
ance proportionable  to  the  wrong  which  hath  been  done  you';  but 
if  ye  suffer  ivrong  patiently,  verily  this  will  be  better  for  the  pa- 
tient^. Wherefore  do  thou  bear  opposition  with  patience;  but 
thy  patience  shall  not  be  practicable,  unless  with  God's  assist- 
ance. And  be  not  thou  grieved  on  account  of  the  unbelievers  ; 
neither  be  thou  troubled  for  that  which  they  subtilly  devise;  for 
God  is  with  those  who  fear  him,  and  are  upright. 

a  This  was  to  reprehend  the  idolatrous  Koreish,  who  pretended  that  they  profess- 
ed the  religion  of  Abraham. 

b  These  were  the  Jews;  who  being  ordered  by  Moses  to  set  apart  Friday  (the 
day  now  observed  by  the  Mohammedans)  for  the  exercise  of  divine  worship,  refused 
it,  and  chose  the  sabbath-day,  because  on  that  day  God  rested  from  his  works  of 
creation:  for  which  reason  they  were  commanded  to  keep  the  day  they  had  chosen 
in  the  strictest  manner(l). 

c  This  passage  is  supposed  to  have  been  revealed  at  Medina,  on  occasion  of 
Hamza,  Mohammed's  uncle,  being  slain  at  the  battle  of  Ohod.  For  the  infidels  having 
abused  his  dead  body,  by  taking  out  his  bowels,  and  cutting  off  his  ears  and  his  nose, 
when  Mohammed  saw  it,  he  swore  that  if  God  granted  him  success,  he  would  re- 
taliate those  cruelties  on  seventy  of  the  Koreish  ;  but  he  was  by  these  words  forbidden 
to  execute  what  he  had  sworn,  and  he  accordingly  made  void  his  oath(2).  Abu'lfeda 
makes  the  number  on  which  Mohammed  swore  to  wreak  his  vengeance  to  be  but 
thirty(3):  but  it  may  be  observed,  by  the  way,  that  the  translator  renders  the  passage 
in  that  author,  God  lialh  revealed  unto  me  that  I  shall  retaliate,  Sue.  instead  of,  Jf 
God  grant  me  victory  over  the  Knteish,  I  will  retaliate,  &c.  reading  Lain  adhharni, 
for  adhfarni ;  God,  far  from  putting  this  design  into  the  prophet's  head  by  a  revela- 
tion, expressly  forbidding  him  to  put  it  in  execution. 

d  Here,  says  al  Beidawi,  the  Koran  principally  points  at  Mohammed,  who  was  of 
all  men  the  most  conspicuous  for  meekness  and  clemency. 

(l)  Al  Beidawi,  Jallalo'ddin.  (2)  lidem.  (3)  Abu'lf.  Vit.  Moh.  p.  68. 


AL,  KORAN.  71 


CHAPTER  XVII. 

Intitled,  Tjie  Night  Journey^  ;  kevealed  at  Mecca''. 
Ill  the  name  of  the  most  merciful  God. 

XV.  *  Praise  be  unto  him,  who  transported  his  servant  by- 
night,  from  the  sacred  temple  of  Mecca  to  the  farther 
temple  of  Jerusalem'' ^  the  circuit  of  which  we  have  blessed,  that 
we  miglit  show  some  of  our  signs*;  for  God  is  he  who  heareth, 
and  seeth.  And  we  gave  unto  Moses  the  book  of  the  law,  and 
appointed  the  same  to  be  a  direction  unto  the  children  of  Israel, 
commanding  them,  saying,  Beware  that  ye  take  not  any  other 
patron  besides  me.  0  posterity  of  those  whom  we  carried  in  the 
ark  with  Noah'':  verily  he  was  a  grateful  servant.  And  we  ex- 
pressly declared  unto  the  children  of  Israel  in  the  book  of  the 
laiv,  say  trig,  Ye  will  surely  commit  evil  in  the  earth  twice%  and 

a  The  reason  of  this  inscription  appears  in  the  first  words.  Some  entitle  the  chap- 
ter. The  children  o/ Israel. 

b  Some  except  eight  verses,  beginning  at  these  words,  It  wanted  little  hut  that 
the  infidels  had  seduced  thee,  &c. 

c  From  whence  he  was  carried  through  the  seven  heavens  to  the  presence  of 
God,  and  brought  back  again  to  Mecca  the  same  night. 

This  journey  of  Mohammed  to  heaven  is  so  well  known,  that  I  may  be  pardoned 
if  I  omit  the  description  of  it.  The  English  reader  may  find  it  in  Dr  Prideaux's 
Life  of  Mahomet(l),  and  the  learned  in  Abu'lfeda(2),  whose  annotator  has  corrected 
several  mistakes  in  the  relation  of  Dr  Prideaux,  and  in  other  writers. 

It  is  a  dispute  among  the  Mohammedan  divines,  whether  their  prophet's  night- 
journey  was  really  performed  by  him  corporally,  or  whether  it  was  only  a  dream  or  a 
vision.  Some  think  the  whole  was  no  more  than  a  vision ;  and  allege  an  express 
tradition  of  Moawiyah(3),  one  of  Mohammed's  successors,  to  that  purpose.  Others 
suppose  he  was  carried  bodily  to  Jerusalem,  but  no  farther ;  and  that  he  ascended 
thence  to  heaven  in  spirit  only.  But  the  received  opinion  is,  that  it  was  no  vision, 
but  that  he  was  actually  transported  in  the  body  to  his  journey's  end  ;  and  if  any  im- 
possibility be  objected,  they  think  it  a  sufficient  answer  to  say,* that  it  might  easily 
be  elTected  by  an  omnipotent  agenl(4). 

*  "  That  we  might  leave  there  the  tokens  of  our  power." — Savary. 

d  The  commentators  are  put  to  it  to  find  out  the  connexion  of  these  words  with 
the  foregoing.  Some  think  the  accusative  case  is  here  put  for  the  vocative,  as  I  have 
translated  it :  and  otheis  interpret  the  words  thus,  Take  not  for  your  patrons,  besides 
me,  the  posterity  of  those,  &c.  meaning,  mortal  men. 

e     Their  first  transgression  was  their  rejecting  the  decisions  of  the  law,  their  put- 

(1)  Page  43,  &c.    See  also  Morgan's  Mahometism  E.xplained,  vol.  2.  (2)  Vit. 

Moham.  cap.  19.  (3)  V.  ibid.  c.  18.  (4)  Al  licidawi. 


72  AL  KORAN. 

ye  will  be  elated  with  great  insolence.  And  when  the  punish- 
ment threatened  for  the  first  of  those  transgressions  came  to  be 
executed,  we  sent  against  you  our  servants^  endued  with  exceed- 
ing strength  in  war,  and  they  searched  the  inner  apartments  of 
your  houses;  and  the  prediction  became  accomplished.  After- 
wards we  gave  you  the  victory  over  them'',  iii  your  turn,  and 
we  granted  you  increase  of  wealth  and  children,  and  we  made  you 
a  more  numerous  people,  saying,  If  ye  do  well,  ye  will  do  well 
to  your  own  souls;  and  if  ye  do  evil,  ye  will  doit  unto  the  same. 
And  when  the  punishment  threatened  for  your  latter  tra)isgress- 
ion  came  to  be  executed,  ive  soit  enemies  against  you  to  afflict 
you*,  and  to  enter  the  temple,  as  they  entered  it  the  first  time, 
and  utterly  to  destroy  that  which  they  had  conquered.  Peradven- 
ture  your  Lord  will  have  mercy  on  you  hereafter :  but  if  ye  re- 
turn to  transgress  a  third  time,  we  also  luill  return  to  chastise 
you^ ;  and  we  have  appointed  hell  to  be  the  prison  of  the  unbe- 

ting  Isaiah  to  death(l),  and  their  imprisoning  of  Jeiemiah(2)  :  and  the  second  was 
their  slaying  of  Zachaiiah,  and  John  the  Baptist,  and  their  imagining  the  death  of 
Jesus(3). 

a  These  were  Jalut,  or  Goliah,  and  his  forces(4);  or  Sennacherib  the  Assyrian  ;  or 
else  Nebuchadnezzar,  whom  the  eastern  writers  call  Bakhtnasr  (which  was  however 
only  his  surname,  his  true  name  being  Gudarz,  or  Raham),  the  governor  of  Babylon 
under  Lohorasp,  king  of  Persia(5),  who  took  Jerusalem,  and  destroyed  the  temple. 

b  By  permitting  David  to  kill  Goliah  ;  or  by  the  miraculous  defeat  of  Senna- 
cherib's army;  or  for  that  God  put  it  into  the  heart  of  Bahman  the  son  of  Isfandiyar, 
when  he  succeeded  his  grandfather  Lohorasp,  to  order  Kiresh,  or  Cyrus,  then  go- 
vernor of  Babylon,  to  send  home  the  Jews  from  their  captivity,  under  the  conduct  of 
Daniel;  which  he  accordingly  did,  and  they  prevailed  against  those  whom  Bakhtnasr 
had  left  in  the  land(6). 

c  Some  imagine  the  array  meant  in  this  place  was  that  of  Bakhlnasr(7);  but  others 
say  the  Persians  conquered  the  Jews  this  second  time,  by  the  arms  of  Gudatz  (by 
whom  they  seem  to  intend  Antiochu3Epiphanes),one  of  the  successors  of  Alexander 
at  Babylon.  It  is  related  that  the  general  in  this  expedition,  entering  the  temple, 
saw  blood  bubbling  up  on  the  great  altar,  and  asking  the  reason  of  it,  the  Jews  told 
him  it  was  the  blood  of  a  sacrifice  which  had  not  been  accepted  of  God  ;  to  which  he 
replied,  that  they  had  not  told  him  the  truth,  and  ordered  a  thousand  of  them  to  be 
slain  on  the  altar :  but  the  blood  not  ceasing,  he  told  them,  that  if  they  would  not 
confess  the  truth,  he  would  not  spare  one  of  them ;  whereupon  they  acknowledged  it 
was  the  blood  of  John  :  and  the  general  said,  Thus  hath  your  horii  taken  vengeance 
on  you;  and  then  cried  out,  O  John,  iny  Lord  and  thy  Lord  knoweth  luhat  hath 
befallen  thy  people  for  thy  sake;  ivherefore  let  thy  Hood  stop,  by  God's  permission, 
lest  I  leave  not  one  of  them  alive;  upon  which  the  blood  immediately  stopped(8). 

These  are  the  explications  of  the  commentators,  wherein  their  ignorance  in  ancient 
history  is  sufficiently  manifest;  though  perhaps  Mohammed  himself,  in  this  latter 
passage,  intended  the  destruction  of  Jerusalem  by  the  Romans. 

d  And  this  came  accordingly  to  pass :  for  the  Jews  being  again  so  wicked  as  to 
reject  Mohammed,  and  conspire  against  his  life,  God  delivered  them  into  his  hands ; 

(1)  Al  Beidawi.  (2)  Jallalo'ddin.  (3)  Idem.  (4)  Idem.  Yahya. 

(5)  Al  Zamakhsharij  Al  Beidawi.  (6)  lidem.  (7)  Yahya,  Jallalo'ddin. 

(8)  Al  Beidawi. 


AL  KOKAN.  73 

lievers.  Verily  this  Koran  dirccteth  unto  the  way  which  is  most 
right,  and  dcclarcth  unto  the  faithful,  who  do  good  works,  that 
they  shall  receive  a  great  reward;  and  that  for  tliose  who  helieve 
not  in  the  life  to  come,  we  have  prepared  a  grievous  punishment. 
Man  prayeth  for  evil,  as  he  prayeth  for  good'^;  for  man  is  hasty''. 
We  have  ordained  the  night  and  the  day  for  two  signs  of  our 
power  :  afterwards  wo  hlot  out  the  sign  of  the  night,  and  we  cause 
the  sign  of  the  day  to  shine  forth,  tliat  ye  may  endeavour  to  oh- 
tain  plenty  from  your  Lord  by  doing  your  business  therein.)  and 
that  ye  may  know  the  numher  of  years,  and  the  computation  of 
time;  and  every  \\\\n^^neccssary  have  we  explained  by  a  jJerspicu- 
ous  explication*.  The  fate*^  of  every  man  have  we  bound  about  his 
neck'';  and  we  will  produce  unto  him,  on  the  day  of  resurrection,  a 
book  wherein  his  actions  shall  be  recorded:  it  shall  beoileredhim 
open,  and  the  angels  shall  say  unto  him.,  Read  thy  book;  thine 
own  soul  will  be  a  sufficient  accountant  against  thee,  this  day*^.  He 
who  shall  be  r/ij'A//?/ directed,  shall  be  directed  to  the  advantage 
only  (^yiiisown  soul;  and  he  wiio  shall  err,  shall  err  only  against  the 
same:  neither  shall  any  laden  soul  be  charged  with  the  burthen 
of  another.  We  did  not  punish  any  people,  until  we  \\?l(\  first 
sent  an  apostle  to  warn  them.  And  when  we  resolved  to  destroy 
a  city,  we  commanded  the  inhabitants  thereof,  who  lived  in  afllu- 

and  he  exterminated  tlie  tribe  of  Koieidlia,  and  slew  the  chiefs  of  that  of  al  Nadir, 
and  oliliged  the  rest  of  tlie  Jewisli  tiihes  to  pay  tribute(l). 

a  Out  of  ignorance,  inislal<ing  evil  for  good;  or  making  wicked  imprecations  on 
liimself  and  others,  out  of  passion  and  impatience. 

b     Or  inconsiderate,  not  weighing  Ihe  consequence  of  what  he  asks. 

It  is  said  that  the  person  here  meant  is  Adam,  who,  when  the  breatli  of  life  was 
breathed  into  his  nostrils,  and  had  reached  so  far  as  his  navel,  thougii  the  lower  part 
of  his  body  was,  as  yet,  but  a  piece  of  clay,  must  needs  try  to  rise  up,  and  got  an 
ugly  fall  by  the  bargain.  But  others  pretend  the  passage  was  revealed  on  the  fol- 
lowing occasion.  Mohammed  committed  a  certain  captive  to  the  charge  of  his  wife, 
Sawda  bint  Zamaa,  who,  moved  with  compassion  at  the  man's  groans,  unbound  him, 
and  let  him  escape  :  upon  which  the  prophet,  in  the  lirst  motions  of  his  anger,  wished 
her  hand  might  fall  off;  but  immediately  composing  himself,  said  aloud,  O  God,  1 
am  hut  a  man;  therefore  turn  my  curse  into  a  blessing(2). 

*  "  The  night  and  the  day  bear  witness  to  our  power.  Wc  have  covered  the  night 
with  a  veil^  and  enlightened  the  face  of  day,  that  ye  may  employ  it  in  seeking  abund- 
ance. It  enables  you  to  compute  the  years  and  the  times.  The  impress  of  our  wisdom 
is  resplendent  in  all  parts." — Savary. 

c  Literally,  the  bird,  which  is  here  used  to  signify  a  man^s  fortune  or  success; 
the  Arabs,  as  well  as  the  Greeks  and  Romans,  faking  omens  from  the  flight  of  birds, 
which  they  supposed  to  portend  good  luck,  if  they  flew  from  the  left  to  the  light,  but 
if  from  the  right  to  the  left,  the  contrary ;  the  like  judgment  they  also  made  when 
certain  bec-sts  passed  before  them. 

d  Like  a  collar,  which  he  cannot  by  any  means  get  off.  See  the  Prelim.  Disc. 
$IV.  p.  11.3,  Vol.  I. 

e     See  ibid.  p.  101. 

(1)  Al  Reidawi.  (2)  Jallalo'ddin. 

Vol.  II.— K 


74  AL  KORAN. 

ence,  to  obey  our  apostle;  but  they  acted  corruptly  therein  : 
wherefore  the  sentence  was  justly  pronounced  against  that  city; 
and  we  destroyed  it  with  an  utter  destruction.  And  how  many 
generations  have  we  consumed  since  Noah?  for  thy  Lord  suffi- 
ciently knoweth  and  seeth  the  sins  of  his  servants.  Whosoever 
chooseth  this  transitory  life,  we  will  bestow  on  him  therein  be- 
forehand that  which  we  please;  on  him,  namely,  whom  we  please: 
afterwards  will  we  appoint  him  hell  for  his  abode;  he  shall  be 
thrown  into  the  same  to  be  scorched,  covered  with  ignominy, 
and  utterly  rejected  from,  mercy.  But  whosoever  chooseth  the 
life  to  come,  and  directeth  his  endeavour  towards  the  same,  being 
also  a  true  believer;  the  endeavour  of  these  shall  be  acceptable 
unto  God.  On  all  will  we  bestow  the  blessings  of  this  life,  both 
on  these  and  on  those,  of  the  gift  of  thy  Lord;  for  the  gift  of  thy 
Lord  shall  not  be  denied  unto  any.  Behold,  how  we  have 
caused  some  of  them  to  surpass  others  in  wealth  and  dignity; 
but  the  next  life  shall  be  more  considerable  in  degrees  of  honour, 
and  greater  in  excellence.  Set  not  up  another  God  with  the  true 
God,  lest  thou  sit  down  in  disgrace,  and  destitute"'.  Thy  Lord 
hath  commanded  that  ye  worship  none  besides  him;  and  that  ye 
shoiv  kindness  unto  your  parents,  whether  the  one  of  them,  or 
both  of  them  attain  to  old  age  with  thee^  Wherefore  say  not 
unto  them,  Fie  07i  you/  neither  reproach  them,  but  speak  respect- 
fully unto  them;  and  submit  to  behave  humbly**  towards  them, 
out  of  tender  affection,  and  say,  O  Lord,  have  mercy  on  them 
both,  as  they  nursed  me  zvhen  Iivas  little.  Your  Lord  well 
knoweth  that  which  is  in  your  souls;  wdiether  ye  be  men  of  in- 
tegrity: and  he  will  be  gracious  unto  those  who  sincerely  return 
zinto  hi7n.  And  give  unto  him  who  is  of  kin  to  you  his  due*^,  and 
also  unto  the  poor,  and  the  traveller.  And  waste  not  thy  sub- 
stance profusely:  for  the  profuse  are  brethren  of  the  devils'*:  and 
the  devil  was  ungrateful  to  his  Lord,  But  if  thou  turn  from  them 
in  expectation  of  the  mercy  which  thou  hopest  from  thy  Lord^; 
at  least,  speak  kindly  unto  them.     And  let  not  thy  hand  be  tied 

•  "  Give  not  to  God  an  equal;  nor  remain  seated  without  glory,  and  witliout  vir- 
tue."— Savary. 

a     That  is,  receiving  their  support  and  maintenance  from  tliee. 

b    Literally,  Lower  the  wing  of  humility,  &c. 

c     That  is,  friendship  and  atfection,  and  assistance  in  lime  of  need. 

d  Prodigality,  and  squandering  away  one's  substance  in  folly  or  luxury,  being  a 
very  great  sin.  The  Arabs  were  particularly  guilty  of  extravagance  in  killing  camels, 
and  distributing  them  by  lot,  merely  out  of  vanity  and  ostentation;  which  they  are 
forbidden  by  this  passage,  and  commanded  to  bestow  what  they  could  spare  on  their 
poor  relations,  and  other  indigent  peop!e(I). 

e  That  is.  If  thy  present  circumstances  will  not  permit  thee  to  assist  others,  de- 
fer thy  charity  till  God  shall  grant  thee  better  ability. 

(1)  Al  Beidawi. 


AL  KORAN.  75 

up  to  lliv  npfk;  neither  open  it  with  an  unhounded  expansion", 
lest  timu  become  worthy  of  reprehension,  and  he  reduced  to  pov- 
erty.  Verily  thy  Lord  will  enlari>;e  the  store  of  whom  he  pleaseth, 
and  will  be  sparing  unto  lahom  he  pleaseth;  for  he  knoweth  and 
regardeth  his  servants.      Kill  not  your  children  for  fear  of  being 
brought  to  want;  we  will   provide  for  them  and  for  you:  verily 
the  killing  them  is  a  great  sin''.     Draw  not  near  unto  fornication; 
for  it  is  wickedness,  and  an  evil  way.    Neither  slay  the  soul  which 
God  hath  forbidden  you  to  slay,  unless  for  a  just  cause";  and  who- 
soever siiall  be  slain  unjustly,  we  have  given   his  heir  power  to 
demand  satisfaction'^ ;  but  let  him  not  exceed  the  bounds  of  ma- 
deration  in  putting  to  death  themnrderer  in  too  cruel  a  man- 
ner, or  by  revenging  his  friend'' s  blood  on  any  other  than  the 
person  who  killed  him;  since  he  is  assisted  by  this  lauf.     And 
meddle  not  with  the  substance  of  the  orphan,  unless  it  be  to  im- 
prove it,  until  he  attain  his  age  of  strength*":  and  perform  your 
covenant;  iov  ihc,  peyforinance  of  your  covenant  shall  be  inquired 
into  hereafter.  And  give  full  measure,  when  you  measure  aught; 
and  weigh  with  a  just  balance.   This  will  be  better,  and  more  easy 
for  determining*  every  inan^s  due^.   And  follow  not  that  whereof 
thou  hast  no  knowledge'';  for  the  hearing,  and  the  sight,  and  the 
heart,  every  of  these  shall  be  examined  at  the  last  day.    Walk  not 
proudly  in  the  land,  for  thou  canst  not  cleave  the  earth,  neither 
shalt  thou  equal  the  mountains  in  stature.     All  this  is  evil,  and 
abominable  in  the  sight  of  thy  Lord.     These  precepts  are  a  part 
of  the  wisdom  which  thy  Lord  hath  revealed  unto  thee.      Set  not 
up  any  other  god  as  equal  unto  God,  lest  thou  be  cast  into  hell, 
reproved  «n^  rejected.      Hath  your  Lord  preferably  granted  unto 

a  i.  e.  Be  neither  niggardly  nor  profuse,  but  observe  the  mean  between  the  two 
extremes,  wherein  consist*  true  liberality (1). 

b     See  chap.  6,  pp.  333  and  334,  Vol.  I.  and  chap.  81. 

c  The  crimes  for  which  a  man  may  justly  be  put  to  death  are  these;  apostacy, 
adultery,  and  murder(2). 

d  It  being  at  the  election  of  the  heir,  or  nc.\t  of  kin,  either  to  take  the  life  of  the 
murderer,  or  to  accept  of  a  fine  in  lieu  of  il(3). 

e  Some  refer  the  pronoun  he  to  the  person  slain,  for  the  avenging  whose  death 
this  law  was  made  ;  some  to  the  heir,  who  has  a  right  granted  him  to  demand  satis- 
faction for  his  friend's  biood(^4);  and  others  to  him  who  shall  be  slain  by  the  heir,  if 
he  carry  his  vengeance  too  far(5). 

f    See  chap.  4,  pp.  263,  264,  Vol.  I. 

*  "  Fill  the  measure.  Hold  tiic  balance  even;  and  you  will  obey  the  laws  of  jus- 
tice and  probity." — Savory. 

g    Or  viore  advantageous  in  the  end{6), 

h  i.  e.  Vain  and  uncertain  opinions,  which  thou  hast  not  good  reason  to  believe 
true,  or  at  least  probable.  Some  interpret  the  words.  Accuse  not  another  of  a  crime 
whereof  thou  hast  no  knowledge;  supposing  they  forbid  the  bearing  false  witness, 
or  the  spreading  or  giving  credit  to  idle  reports  of  oihcrs(7). 

(l)  Al  Beidawi.  (2)  Idem.  (3)  See  chap.  '2,  pp.  222,  223,  (4)  Yahya. 

(5)  V.  Al  Beidawi.  (G)  Idem,  Al  Zamakli.  (7)  lidcm 


76 


AL  KORAN. 


you  sons,  and  lakon  for  himself  daughters  from  among  the  an- 
gels'**?  Verily  in  asserting  this  ye  utter  a  grievous  saying.   And 
now  have  we  used  various  arguments  and  repetitions  in  this 
Koran,  that  they    may  he   warned;   yet  it  only  rendercth    them 
more  disposed  to  i\y  from  the  truth.     Say  nnio  the  idolaters,  If 
there  wei^e  ot/ier  gods  with  him,  as   ye  say,  they  would   surely 
seek  an  occasion  of  making  some  attempt  against  the  possessor 
of  the  throne'^;   God  forhid!    and  far  very  far   he  that  from  him 
which  they  utter!   Tlie  seven  heavens  praise  him,  and  the  earth, 
and  all  who  are  therein:  neither  is  there  any  thing  which  doth  not 
celebrate  his  praise;  but  ye  understand  not  their  celebration  there- 
of: he  is  gracious  and  merciful.      When  thou  readest  the  Koran, 
we  place  between  thee  and  those  who  believe  not  in  the  life  to 
come  a  dark  veil;  and  we  put  coverings  over  their  hearts,  lest 
they  should  understand  it,  and  in  their  ears  thickness  of  hearing. 
And  wjien  thou  makest  mention  in  repeating  the  Koran,  of  thy 
Lord  only*^,    the}?^  turn  their  backs,  flying  the  doctrine  of  his 
unity.      VVe  well  know  with  what  design  they  hearken,  when 
they  hearken  unto  thee,  and  when  they  privately  discourse  to- 
gether:  when  the  ungodl}^  say.   Ye  follow  no  other  than  a  mad- 
man.     Behold!    what  epithets  they  bestow  on   thee.     But   they 
are  deceived;  neither  can  i\\ey  find  any  just  occixsion  to  reproach 
thee\.     They  also  say.  After  we  shall  have    become  bones  and 
dust,  shall  we  surely  be  raised  a  new  creature?     Answer,  Be  ye 
stones,  or  iron,  or  some  creature  more  improbable  in  your  opin- 
ions to  he  raised  to  life.     But  they  will  say.   Who  shall   restore 
us  to  life?  Answer,  He  who  created  you  the  lirst  time:  and  they 
will  wag  their  heads  at  thee,  saying,   When  sliall  this  he7     An- 
swer, Peradventure  it  is  nigli.'-    On  that  day  shall  God  call  j^ou 
forth  from  yoiir  sepulchres,  and  ye  shall  obey,  witii  celebration 
of  his  praise'';  and  ye  shall  think  that  ye  tarried"-'  but  a  little  while. 
Speak  unto  my  servants,  that  they  speak  mildly  unto  the  unbe- 
lievers, lest  ye  exasperate  them;  for  Satan  soweth  discord  among 
them,  and  Satan  is  a  declared  eneni}'  unto  man.     Your  Lord  well 
knowcth  you;  if  he  pleaselh,  he  will  have  mercy  on  you,  or,  if  lie 
pleaseth,  he  will  punish  you^:  and  we  have  notsent  thee  to  he  a  stew- 

a     See  chap.  16,  pp.  61,  62,  Vol.  II. 

*  "  Will  you  .s;iy  tliat  God   lia.'s  chosen  you  for  his  children,  and  that  he  has  had  . 
(laughters  by  an  intercourse  with  the  angels  .'  Can  j'ou  utter  this  blasphemy  ?" — Sa- 
vary. 

b     i.  e.  They  would  in  all  piobability  contend  with  God  for  superiority,  and  en- 
deavour to  dethrone  hiiri,  in  the  satne'nianner  as  princes  act  with  one  another  on  earth. 

c     Not  allowing  their  gods  to  be  his  associates,  nor  prayin<i  their  intercession  with 
him. 

t  "  They  are  in  error,  and  they  no  more  shall  find  the  truth." — Savory. 

d     The  dead,  says  al  Beidawi,  at  his  call  shall  immediately  rise,  and  shaking  the 
dust  off  their  heads,  shall  say.  Praise  be  unto  lliee,  O  God. 

e     viz.  In  your  graves;  or,  in  the  world. 

f    These  words  are  designed  as  a  pattern  for  the  Moslems  to  follow  in  discoursing 


AL  KORAN.  77 

artl  over  them*.  Thy  Lord  wcl!  knowcf  h  all  persons  in  heaven  and 
on  carth\  We  have  bestowed  peculiar  lavours  on  some  of  the 
prophels,  preferalily  to  otiiers  ;  and  we  gave  unto  David  llie 
psalms''.  Say,  Call  upon  those  whom  ye  imagine  to  be  i^ods 
besides  him  ;  yet  they  will  not  be  able  to  free  you  from  harm,  or 
to  turn  it  on  others.  Those  whom  ye  invoke'^  do  themselves 
desire  to  be  admitted  to  a  near  conjunction  with  their  Lokd  ; 
striving  which  of  them  shall  approacli  nearest  unto  him  :  they 
also  hope  for  his'mercy,  and  dread  his  punishment  ;  for  the 
punishment  of  thy  Loud  is  terrible.  There  is  no  cit}'  but  we  will 
destroy  the  same  before  the  day  of  resurrection,  or  we  will  punish 
it  with  a  grievous  jninishment.  This  is  written  in  the  book  of 
our  eternal  decrees.  Nothing  hindered  us  from  sending  thee 
with  miracles,  except  that  the  former  7ialionshave  charged  them 
with  imposture.  We  gave  unto  the  tribe  of  Thamud,  at  their 
demand,  the  she-camel  visible  to  their  sight :  yet  they  dealt 
unjustly  with  her'' :  and  we  send  not  a  2)7'ophet  with  miracles, 
but  to  strike  terror,  licynember  when  we  said  unto  thee.  Verily 
thy  Lord  encompasseth  men  by  his  knowledge  and poiver.  We 
have  appointed  the  vision'^  which   we  showed  thee,  and  also  the 

with  the  idolaters;  by  which  they  are  taught  to  use  soft  and  dubious  expression?,  and 
not  to  tell  Iheiii  directly  that  they  aie  dootned  to  hell  fire;  whicii,  besides  the  pre- 
sumption in  offermg  to  determine  the  sentence  of  others,  would  only  make  them  more 
irrecoucileable  cnemics(l). 

*  "  We  have  not  sent  thee  to  be  theii*  defender." — Savary. 

a  And  may  choose  whom  he  pleases  for  his  ambassador.  This  is  an  answer  (o 
the  objections  of  the  Koreish,  that  Mohommed  was  the  orphan  pupil  of  Abii  Taleb, 
and  followed  by  a  parcel  of  naked  and  hungry  ft'llovvs(2). 

b  Which  were  a  greater  honour  to  him  than  his  kingdom;  and  wherein  Moham- 
med and  his  people  are  foretold  by  these  words,  among  other3(3)  ;  The  righteous 
shall  inherit  the  earth{i). 

c  viz.  The  angels  and  prophels,  who  are  the  servants  of  God  as  well  as  your- 
selves. 

d     See  chap.  7,  pp.  346,  3-19,  Vol.  I. 

e  Mohammed's  journey  to  heaven  is  generally  agreed  to  be  intended  in  this 
place  ;  which  occasioned  great  heats  and  debates  among  his  followers,  till  they  were 
quieted  by  Abu  Beer's  bearing  testimony  to  the  ttuth  of  it(5).  The  word  vision,  here 
used,  is  urged  by  those  who  take  this  journey  to  have  been  no  more  than  a  dream,  as 
a  plain  conlirmalion  of  their  opinion.  Some,  howevor,  suppose  the  vision  meant  in 
this  passage  was  not  the  night-journey,  but  the  dream  Mohammed  saw  at  al  Ilodei- 
biya,  wherein  he  seemed  to  make  his  entrance  into  Mecca(6)  ;  or  tli.it  at  Bedr(7)  ; 
or  else  a  vision  he  had  relating  to  the  family  of  Oinmeya,  whom  he  saw  mount  his 
pulpit,  and  jump  about  in  it  like  monkeys;  upon  which  he  said.  This  is  their  portion 
in  this  world,  which  they  have  gained  by  their  profession  of  I?lani(8).  But  if  any  of 
these  latter  expositions  be  true,  the  verse  must  have  been  revealed  at  Medina. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  V.  M.iiTacc.  in  Ale.  p.  28,&cc.     Prid.  Life 

of  Mah.  p.  122.  (4)  Psal,  xxxvii.  28.     Al  Beid.  (5)  V.  Abulf.  Vit.  Mob.  p. 

39,  and  note  ibid.     Prideaux,  Life  of  Mah.  p.  50,  and  Prelim.  Disc.  "J  II.  p.  G-i,  Vol.  1. 

(6)  See  Kor.  chap.  48.  (7)  See  chap.  8,  p.  260,  Vol.  I.  (8)  Al  Beidawi. 


78  AL  KORAN. 

tree**  cursed  in  the  Koran,  only  for  an  occasion  of  dispute  unto 
men,  and  to  strike  them  witli  terror  ;  but  it  sliall  cause  them  to 
transgress  only  the  more  enormously.  And  remember  when 
we  said  unto  the  angels,  Worship  Adam  ;  and  they  all  worshipped 
him  except  Eblis,  who  said,  Shall  I  worship  him  whom  thou  hast 
created  of  clay  ?  And  he  said.  What  thinkest  thou,  as  to  this 
man  whom  thou  hast  honoured  above  me?  verily,  if  thou  grant 
me  respite  until  the  day  of  resurrection,  I  will  extirpate  his  off- 
spring, except  a  few*.  God  ansvvered.  Begone,  I  grant  thee 
respite  :  but  whosoever  of  them  shall  follow  thee,  hell  shall  surely 
be  your  reward  ;  an  ample  reward  for  your  dernerits^^  I  And 
enti.ce  to  vanity  such  of  them  as  thou  canst,  by  thy  voice  ;  and 
assault  them  on  all  sides  with  thy  horsemen  and  thy  footmen"^  ; 
and  partake  with  them  in  their  riches,  and  their  children''  ;  and 
make  them  promises  ;  (but  the  devil  shall  make  them  no  other 
than  deceitful  promisest)  :  as  to  my  servants,  thou  shalt  have  no 
power  over  them  ;  for  thy  Lord  is  a  sufficient  protector  of  those 
who  trust  in  him.  It  is  your  Lord  who  drivcth  forward  the 
ships  for  you  in  the  sea,  that  ye  may  seek  to  enrich  yourselves 
of  his  abundance  by  commerce  ;  for  he  is  merciful  towards  you. 
When  a  misfortune  befalleth  you  at  sea,  the  false  deities  whom 
ye  invoke  are  forgotten  by  you,  except  him  alone  :  yet  when  he 
bringeth  you  safe  to  dry  land,  ye  retire  afar  oS  from  him,  and 
return  to  your  idols  ;  for  man  is  ungratefuK  Are  ye  therefore 
secure  that  he  will  not  cause  the  dry  land  to  swallow  you  up,  or 
that  he  will  not  send  against  you  a  whirlwind  driving  the  sands 
to  overwhelm  you  ?  Then  shall  ye  find  none  to  protect  you  J. 
Or  are  ye  secure  that  he  will  not  cause  you  again  to  commit  your- 
selves to  the  sea  another  time,  and  send  against  you  a  tempestuous 

a     Called  al  Zakkum,  which  springs  from  the  bottom  of  hell(l). 

"The  Zakkum  is  a  thorny  tree  which  grows  in  Arabia,  and  of  which  the  fruit  is 
excessivety  bitter.  It  was,  no  doubt,  this  bad  quality  which  induced  Mahomet  to 
place  it  in  hell." — Savary. 

*  "  I  will  enchain  the  posterity  of  him  whom  thou  hast  raised  above  me.  Few 
shall  escape  my  snares." — Savary. 

b     See  chap.  2,  p.  192,  and  chap.  7,  p.  337,  &c.  Vol.  I. 

c    i.  e.  With  all  thy  forces. 

d  Instigating  them  to  get  wealth  by  unlawful  means,  and  to  spend  it  in  support- 
ino"  vice  and  superstition  ;  and  templing  them  to  incestuous  mixtures,  and  to  give, 
their  children  names  in  honour  of  their  idols,  as  Abd  Yaghuth,  Abd'  al  Uzza,  &c.(2). 

■f  "  Render  men  docile  to  thy  voice  ;  attack  them  with  thy  legions  ;  increase  their 
riches  and  the  number  of  their  children  ;  flatter  them  with  delightful  hopes.  Thy 
promises  shall  be  delusive." — Savary. 

e     See  chap.  10.  p.  398,  Vol.  II. 

I  "  Think  ye  that  ye  have  a  shelter  from  his  wrath }  Can  ho  not  open  an  abyss 
under  your  feet,  or  cause  a  cloud  laden  with  stones  to  burst  upon  your  heads  ? 
Where  would  ye  find  a  refuge  ?" — Savary. 

(1)  See  chap.  37.  (2)  Al  Beidawi. 


AL  KORAN.  79 

wind,  and  drown  you  ;  for  that  ye  liavc  been  uno^rateful  ?  then 
shall  yc  find  none  to  defend  you  against  us,  in  that  distress.  And 
now  have  we  honoured  the  children  of  Adam  hy  sundry  pecu- 
liar privileges  and  endowments  ;  and  we  have  given  them  con- 
veniences of  carriage  by  land  and  by  sea,  and  have  provided  food 
for  them  of  good  things  ;  and  we  liave  preferred  them  before 
many  oi'  our  creatures  which  we  have  created,  by  granting  them 
great  prerogatives.  On  a  certain  day  we  will  call  all  men  to 
judgment  with  their  respective  leader*  :  and  whosoever  shall 
have  his  book  given  him  into  his  right  hand,  they  shall  read  their 
book  with  joy  and  satis/action^  ;  and  they  shall  not  be  wronged 
a  hair''.  And  whoever  hath  been  blind  in  this  life  shall  be  also 
blind  in  the  next,  and  shall  wander  more  widely  from  the  path 
of  salvation.  It  wanted  little  but  the  unbelievers  had  tempted 
thee  to  swerve  from  the  instructions  which  we  had  revealed 
unto  thee,  that  thou  shouldest  devise  concerning  us  a  different 
thing'' ;  and  then  would  they  have  taken  thee  for  their  friend  : 
and  unless  we  had  confirmed  thee,  thou  hadst  certainly  been  very 
near  inclining  unto  them  a  little.  Then  would  we  surely  have 
caused  thee  to  taste  the  punishment  of  life,  and  the  pun/shment 
of  death''  ;  and  thou  shouldest  not  have  found  any  to  protect  thee 
against  us.  The  unbelievers  had  likewise  almost  caused  thee  to 
depart  the  land,  that  they  might  have  expelled  thee  thence*" :  but 

a  Some  interpret  this  of  the  prophet  sent  to  every  people  ;  others,  of  the  heads 
of  sects;  others,  of  the  various  religions  professed  in  the  world:  others,  of  tlie  books 
which  shall  be  given  to  every  man  at  the  resurrection,  containing  a  register  of  their 
good  and  bad  actions(l). 

b    See  the  Prelim.  Disc.  §  IV.  p.  101,  Vol.  I. 

c    See  chap.  4,  p.  273,  note  e,  ^  ol.  I. 

d  These  are  generally  supposed  to  have  been  the  tribe  of  Thakif,  the  inhabitants 
of  al  Tayct,  who  insisted  on  Mohammed's  granting  them  several  very  extraordinary 
privileges,  as  the  terms  of  Uieir  submission  to  him  ;  for  they  demanded  that  tliey 
might  be  Ircc  from  the  legal  contribution  of  alms,  and  from  observing  the  appointed 
times  of  prayer  ;  that  they  might  be  allowed  to  keep  their  idol  Albit  for  a  certain 
time(2),  and  that  their  territory  might  be  declared  a  place  of  security,  and  not  be 
violated,  like  that  of  Mecca,  &c.  And  they  added,  that  if  the  other  Arabs  asked 
him  the  reason  of  these  concessions,  he  should  say,  that  God  had  commanded  him  so 
to  do(3).  According  to  which  explication  it  is  plain  this  verse  must  have  been  re- 
vealed long  after  the  Hejra. 

Some,  however,  will  have  the  passage  to  have  been  revealed  at  Mecca,  on  occa- 
sion of  ihe  Koreish  ;  who  told  Mohammed  they  would  not  suffer  him  to  kiss  the  black 
stone  in  the  wall  of  Caaba,  unless  he  also  visited  their  idols,  and  touched  them  with 
his  hand,  to  show  his  respect. 

e  i.  e.  Both  of  this  life  and  the  next.  Some  interpret  the  first  of  the  punishment 
in  the  next  world,  and  the  latter  of  the  torture  of  the  sepu!chrc(l). 

f    The  commentators  differ  as  to  the  place  where  this  passage  was  delivered,  anJ 

(t )  Al  Beidawi.  (2)  See  the  I'relim.  Disc.  p.  39,  Vol.  I.  (3)  Al  Ijcidawi, 

Jallalo'ddiu.    V.  Abulf.  Vit.  Moham,  p.  12G,  &c.  (4)  Al  Ucidawi. 


so  AL  KOKAN. 

then  should  they  not  have  tarried  therein  after  thee,  except  a 
little  while*.  This  is  the  method  of  dealing  ivhich  we  havepre- 
scribed  ourselves  in  respect  to  our  apostles,  whom  we  have 
already  sent  before  thee  :  and  thou  shalt  not  find  any  change  in 
our  prescribed  method.  Regularly  perform  thy  prayer  at  the 
declension  of  the  sun^  at  the  first  darkness  of  tlie  night%  and  the 
prayer  of  daybreak'^ ;  for  the  prayer  of  daybreak  is  borne  witness 
unto  by  the  angels''.  And  watch  .some  part  of  the  night  in  the 
same  exercise,  as  a  work  of  supererogation  for  thee  :  peradventure 
thy  Lord  will  raise  thee  to  an  honourable  station*'.  And  say,  0 
Lord,  cause  me  to  enter  with  a  favourable  entry,  and  cause  me 
to  come  forth  with  a  favourable   coming  forthe^ ;  and  grant  me 

the  occasion  of  it.  Some  think  it  was  revealed  at  Mecca,  and  that  it  refers  to  the 
violent  enmitj'  which  the  Koreish  bore  Mohammed,  and  their  restless  endeavours  to 
make  him  leave  Mecca (1) ;  as  he  was  at  length  obliged  to  do.  But  as  the  persons 
here  spoken  of  seem  not  to  have  prevailed  in  their  project,  others  suppose  that  the 
verse  was  revealed  at  Medina,  on  the  following  occasion.  The  Jews,  enyious  of 
Mohammed's  good  reception  and  stay  there,  told  him,  by  way  of  counsel,  that  Syria 
was  the  i.-nd  of  the  prophets,  and  that  if  he  was  really  a  prophet  he  ought  to  go 
thither.  Mohammed  seriously  reflecting  on  what  they  had  said,  began  to  think  they 
had  advised  him  well ;  and  actually  set  out,  and  pioceeded  a  day's  journey  in  his  way 
to  Syria  :  whereupon  God  acquainted  him  with  their  design  by  the  revelation  of  this 
verse;  and  he  returned  to  Medina(2). 

a  This  was  fulfilled,  according  to  the  former  of  the  abovementioned  explications, 
by  the  loss  of  the  Koreish  at  Bedr;  and  according  to  the  latter,  by  the  great  slaughter 
of  the  Jews  of  Koreidha  and  al  Nadir(3). 

b  i.  e.  At  the  time  of  noon  prayer,  when  the  sun  declines  from  the  meridiari ;  or, 
as  some  choose  to  translate  the  words,  a<  the  setting  of  the  SMn,'which  is  the  time  of 
the  first  evening  prayer. 

c     The  time  of  the  last  evening  prayer. 

d  Literally,  the  reading  of  the  daybreak;  whence  some  suppose  the  reading- of 
the  Koran  at  that  time  is  here  meant. 

e  viz.  The  guardian  angels,  who,  according  to  some,  are  relieved  at  that  time  ;  or 
else  the  angels  appointed  to  make  the  change  of  night  into  day,  &c.(4). 

f  According  to  a  tradition  of  Abu  Horeira,  the  honourable  station  here  intended 
is  that  of  intercessor  for  others(5). 

g  That  is,  Grant  that  I  may  enter  my  grave  with  peace,  and  come  forth  from  if, 
at  the  resurrection,  with  honour  and  satisfaction.  In  which  sense  this  petition  is  the 
same  with  that  of  Balaam,  Let  me  die  the  death  of  the  righteous,  and  let  my  last 
end  be  like  his{6). 

But  as  the  person  here  spoken  to  is  generally  supposed  to  be  Mohammed,  the  com- 
mentators say  he  was  commanded  to  pray  in  these  words  for  a  safe  departure  from 
Mecca,  and  a  good  reception  at  Medina  ;  or  for  a  sure  refuge  in  the  cave,  where  he 
hid  himself  when  he  f^ed  from  Mecca(7) ;  or  (which  is  the  more  common  opinion) 
for  a  victorious  entrance  into  Mecca,  and  a  safe  return  thence(8). 

(1)  Al  IScidawi.  (2)  Idem,  Jallalo'ddin.  (3)  Tidera.  (4)  Al  Beidawi, 

(5)  Idem.  (6)  Numb,  xxiii.  10.  (7)  See  the  Prelim,  Disc.  $  II.  p.  67,  Vol.  I. 

(8)  Al  Beidawi,  Jallalo'ddin. 


AL  KOllAN.  81 

from  tliee  an  assisting  power*.  And  say,  '^I'ruth  is  come,  and 
falsehood  is  vanished  :  for  falsehood  is  of  short  continuance". 
We  semi  down  of  the  Koran  that  wiiich  is  a  meilicine  and  mercy 
unto  the  true  believers  ;  but  it  shall  only  increase  the  perdition 
of  the  unjust.  When  wc  bestow  favours  on  man,  he  retireth  and 
withtlraweth  liimself  iingratcfuUi/  from  us :  but  when  evil 
toucheth  him,  he  despaireth  of  our  mercy.  Say,  Every  one 
acteth  after  his  own  manner^  :  but  your  Lord  best  knoweth  who 
is  most  truly  directed  in  Ids  way.  They  will  ask  thee  concern- 
ing the  spirit'^ :  answer,  Tlie  spirit  icas  created  at  the  command 
of  my  Lord''  :  but  ye  have  no  knowledge  given  unto  you,  excejjt 
a  little^  If  we  pleased,  wc  should  certainly  takeaway  that  which 
we  have  revealed  unto  thee*" ;  in  such  case  thou  couldest  not  find 
any  to  assist  thee  therein  against  us,  unless  through  mercy  from 
thy  J^oRD  ;  for  iiis  favour  towards  thee  hatli  been  great.  Say, 
Verily  if  men  and  genii  were  purposely  assembled,  that  they 
might  produce  a  book  like   this   Koran,  they  could  not  produce 

"  Say,  Lord,  cause  the  truth*  to  preside  over  my  entering  in  ;  cause  it  to  preside 
over  my  going  out;  cover  me  with  ihe  shield'«of  thy  power," — Savory. 

a  'these  words  Mohammed  repeated,  when  he  entered  Ihe  temple  of  Mecca,  after 
the  taiiing  of  that  city,  and  cleansed  it  of  the  idols;  a  great  number  of  which  are  said 
to  have  fallen  down  on  his  touching  them  with  tlie  end  of  the  stick  he  held  in  his 
hand(l). 

b  i.  e.  According  to  his  judgment  or  opinion,  be  it  true  or  false  :  or  according  to 
the  bent  of  his  mind,  and  the  natural  constitution  of  his  body(2). 

c  Or  the  soul  of  man.  Some  interpret  it  of  the  angel  Gabriel,  or  of  the  divine 
revelation(3). 

d  viz.  By  the  word  ITuri,  i.  e.  Be  ;  consisting  of  an  immaterial  substance,  and 
not  generated,  like  the  body.  But,  according  to  a  different  opinion,  this  passage 
should  be  translated.  The  spirit  is  of  those  things,  the  knowledge  of  which  thy 
Lord  hath  reserved  to  himself.  For  it  is  said  that  the  Jews  bid  the  Koreish  ask 
Mohammed  to  relate  the  history  of  those  who  slept  in  the  cave(4),  and  of  Dhu'lkar- 
nein(5),  and  to  give  (hem  an  account  of  (he  soul  of  man;  adding,  that  if  he  pretend- 
ed to  answer  all  the  three  questions,  or  could  answer  none  of  them,  they  might  be 
sure  he  was  no  prophet ;  but  if  he  gave  an  answer  to  one  or  two  of  the  questions,  and 
was  silent  as  to  the  other,  he  was  really  a  prophet.  Accordingly,  when  they  pro- 
pounded the  quesdons  to  him,  he  told  them  the  two  histories,  but  acknowledged  his 
ignorance  as  to  the  origin  of  the  human  souI(6). 

e  All  your  knowledge  being  acquired  from  the  information  of  your  senses,  which 
must  necessarily  fail  you  in  spiritual  speculations,  without  the  assistance  of  divine 
revelalion(7). 

f  viz.  The  Korau  :  by  razing  it  both  from  the  written  copies,  and  the  memories 
of  men. 

*  "  When  Mahomet  entered  Mecca  in  triumph,  the  temple  was  surrounded  by  three 
hundred  and  sixty  idols.  He  struck  them  with  a  wand  which  he  had  in  his  hand,  ex- 
claiming, till  they  were  overthrown.  Truth  has  appeared  ;  falsehood  is  about  to  van- 
ish."— Savary. 

(1)  Al    Beidawi,  Jallalo'ddin.     V,    Gagiiicr,    Vie   de    Mahomet,    torn.    2,   p.    ]27. 

(2)  Al  Beidawi.  (3)  Idem.  (4)  See  the  ne.xt  chapter-.  (5)  See  ibid 
( 6)  Al  Beidawi.           (7)  Idem. 

Vol.  II.— L 


82  AL  KOKAN. 

one  like  unto  it,  although   the  one  of  them   assisted  the  other. 
And  vvc  have  variously  propounded  unto  men  in  this  Koran  every 
Ar/^^r/q/ figurative  argument*  ;  but  the  greater  part  of  men  refuse 
lo  receive  it,  merely  out  of  infidelity.      And  they  say,  We   will 
by  no  means  believe  on  thee,  until   thou  cause  a  spring  of  water 
to  gush  forth  for  us  out  of  the  earths  ;  or  thou  have  a  garden  of 
palm-trees  and  vines,  and  thou  cause   rivers  to  spring  forth  from 
the  midst  thereof  in  abundance  ;  or  thou  cause  the  heaven  to  fall 
down  upon  us,  as  thou  hast  given  out,  in  pieces  ;  or  thou  bring 
down  God  and  the  angels  to  vouch  /or  thee  ;  or  thou   have  a 
house  of  gold  ;  or   thou   ascend  by  a  ladder  to  heaven  :  neither 
will  we  believe  thy  ascending  thither  alone^,  until  thou  cause  a 
book  to  descend  unto  us,  bearing  witness  of  thee,  which  we  may 
read.     Answer,  My  Lord  be  praised  !     Am  I  other  than  a  man, 
sent  as  an  apostle  ?     And  nothing  hindereth  men  from  believing, 
when  a  direction  is  come  unto  them,  except  that  they  say,  Hath 
God   sent  a  man  for  his  apostle  ?     Answer,    If  the   angels  had 
walked  on  earth   as   familiar  inhabitants   thereof,  we  had  surely 
sent  down  unto  them  from  heaven  an  angel /or  our  apostle.      Say, 
God  is  a  sufficient  witness  betAveen  me  and  you  :  for  he  knoweth 
and  regardeth  his  servants.      Whom  God  shall  direct,  he  shall  be 
the  rightly  directed  ;  and  whom  he  shall  cause  to  err,  thou  shalt 
find   none  to  assist,   besides    him.      And   we   will    gather  them 
together  on  the  day  of  resurrection,  creeping  on  their  faces,  blind, 
and  dumb,  and  deaf'^  :  their  abode  shall  he  hell  ;  so  often  as  the 
fire  thereof  shall   be  extinguished,  we  will  rekindle  a  burning 
flame  to  torment  thenA     This  shall  be  their  reward,  because 
they  disbelieve  in  our  signs,  and  say,  When  we  shall  have  been 
reduced  to  bones  and  dust,  shall  we  surely  be  raised  new  crea- 
tures ?     Do  they  not  perceive  that  God,  who  created  the  heavens 
and  the  earth,  is  able  to  create  other  bodies,  like  their  present? 
And  he  hath  appointed  them  a  limited  term^  ;  there  is  no  doubt 
thereof :  but  the  ungodly  reject  the  truth,  merely  out  of  unbelief. 
Say,  If  ye  possessed  the  treasures  of  the  mercy  of  my  Lord,  ye 
would  surely   reiYain  ft^om  using   them,  for  fear  of  spending 

*  "  In  it  we  have  given  instructions  to  man  concerning  all  his  duties  ;  but,  obsti- 
nate in  his  unbelief,  he  rejects  the  light."— S'asary. 

a  This  and  the  following  miracles  were  demanded  of  Mohammed  by  the  Koreish, 
as  proofs  of  liis  mission. 

b     As  thou  pretendest  to  have  done  in  thy  night-jouiney ;  but  of  which  no  man 

was  witness. 

c     See  the  Prehm.  Disc.  §  IV.  p.  97,  Vol.  I. 

d  I.  e.  When  the  fire  shall  go  out  or  abate  for  want  of  fuel,  after  the  consumption 
of  the  skins  and  flesh  of  the  damned,  we  will  add  fresh  vigour  to  the  flames  by  giving 
them  new  bodies(l). 

e     Of  life,  or  resurrection, 

{\)  M  IJeidawi.     Sec  chap.  4,  p.  274,  Vol.  1. 


AI.  KORAN.  S3 

them^;  for  man  is  covetous.  \Vc  Ijcrctoforc  gave  unto  Moses 
the  power  of  ivor/ci /iff  n'\nc.  evident  signs*''.  And  do  tliou  ask 
the  children  of  Israel  as  to  the  story  of  Moses" ;  when  he  came 
unto  them,  and  Pharaoh  said  unto  him,  Verily  I  esteem  thee,  0 
Moses,  to  be  deluded  by  sorcery.  Moses  answered,  Thou  well 
knowcst  that  none  hath  sent  down  these  evident  signs  except  the 
LoKD  of  heaven  and  earth  ;  and  I  surely  esteem  thee,  0  Pharaoh, 
a  lost  VKui.  Wherefore  Pliaraofi  sought  to  drive  them  out  of 
the  land  ;  but  we  drowned  him,  and  all  tliose  who  were  with  him. 
And  we  said  unfo  tlie  cliildren  of  Israel,  after  Iiis  destruction, 
Dwell  ye  in  the  land  :  and  when  the  promise  of  the  next  life 
shall  come  to  be  fulfilled,  we  will  bring  you  60/A  promiscuously 
to  judgment.  We  have  sent  down  ilie  Koran  with  truth,  and 
it  hath  descended  with  truth  :  and  we  have  not  sent  thee  otlicr- 
wist  than  to  be  a  bearer  of  good  tidings,  and  a  denouncer  of 
tlireats.  And  we  have  divided  the  Koran,  revealing  it  by 
parcels,  that  thou  mightest  read  it  unto  men  with  deliberation  ; 
and  we  have  sent  it  down,  causing  it  to  descend  as  occasion 
required'\  Say,  Whether  ye  believe  therein,  or  do  not  believe, 
verily  those  who  have  been  favoured  with  the  knowledge  of  the 
scriptures  which  were  revealed  before  it,  when  the  same  is 
rehearsed  unto  them,  fall  down  on  their  hces'^,  worshipping,  and 
say,  Our  Lord  be  praised,  for  that  the  promise  of  our  Lord  is 
surely  fulfilled  !  and  they  fall  down  on  their  faces,  weeping  ; 
and  the  hearing  tlicreof  increaseth  their  humility.  Say,  Call 
upon  God,  or  call  on  the  Merciful  :  by  which  soever  of  the  two 


a     That  is,  lest  they  should  be  exhausted. 

*  "  We  gave  to  Moses  tlie  jiower  of  working  seven  miracles." — Savary. 

b  These  were,  the  chanjiing  his  rod  into  a  serpent,  the  inakino;  his  hand  white 
and  shining,  the  prodiiciiij;  locusts,  lice,  frogs,  and  blood,  the  dividing  of  the  Red 
Sea,  the  bringing  water  out  of  the  rock,  and  the  shaking  of  naount  Sinai  over  the 
children  of  Israel.  In  lieu  of  the  three  last,  some  reckon  the  inundation  of  the  Nile, 
the  blasting  of  the  corn,  and  scarcity  of  the  fruits  of  the  earth(l).  These  words, 
however,  are  interpreted  by  others,  not  of  nine  miracles,  but  of  nine  command- 
ments, which  Moses  gave  his  people,  and  were  thus  numbered  up  by  Mohammed 
himself  to  a  Jew,  who  asked  him  the  (juestion,  viz.  That  they  should  not  be  guilty 
of  idolatry,  nor  steal,  nor  commit  adultery  or  murder,  nor  practise  sorcery  or  usury, 
nor  accuse  an  innocent  man  to  take  away  his  life,  or  a  modest  wotnan  of  whoredom,  nor 
desert  the  army  ;  to  which  he  added  the  observing  of  the  sabbath,  as  a  tenth  com- 
mandment, but  which  p(!culiarly  regarded  the  Jews;  upon  which  answer,  it  is  said, 
the  Jew  kissed  the  prophet's  hands  and  feet(2). 

c  Some  think  these  words  are  directed  to  Moses,  who  is  hereby  commanded  to 
demand  the  children  0/ Israel  of  Pharaoh,  that  he  might  let  them  go  with  him. 

(I     See  the  Prelim.  Disc.  §  in.  pp.  79,  80,  Vol.  I. 

e     Literally,  on  their  chins. 


(1 )  Idem,  Jallalo'ddin  (2)  Al  Reidawi 


84  AL  KORAN. 


names  ye  invoke  him,  it  is  equal ;  for  he  hath  most  exceilenl 
names*.  Pronounce  not  Ihy  prayer  aloud,  neither  pronounce  it 
with  too  low  a  voice'',  but  follow  a  middle  way  between  these  : 
and  say,  Praise  he  unto  God,  who  hath  not  begotten  any  child  ; 
who  hath  no  partner  in  the  kingdom,  nor  hath  any  to  protect  him 
from  contempt  :  and  magnify  him  by  proclaiming  his  greatness. 


CHAPTER  XVIIl. 

Intitled,  The  Cave''  ;  revealed  at  Mecca''. 
In  the  name  of  the  most  merciful  God. 

Praise  be  unto  God,  who  hath  sent  down  unto  his  servant  the 
book  of  the  Koran,  and  hath  not  inserted  therein  any  crooked- 
ness*, hut  hath  made  it  a  straight  rule:  that  he  should  threaten 
a  grievous  punishment  unto  the  unhelievers,  from  his  presence  ; 
and  should  bear  good  tidings  unto  the  faithful,  who  work 
righteousness,  that  they  shall  receive  an  excellent  reward,  name- 
ly, paradise,  wherein  they  shall  remain  for  ever  :  and  that  he 
should  warn  those  who  say,  God  hath  begotten  issue  ;  of  which 
matter  they  have  no  knowledge,  neither  had  their  fathers.  A 
grievous  saying  it  is,  which  proceedeth  from  their  mouths  :  they 
speak  no  other  than  a  lie.  Peradventure  thou  wilt  kill  thyself 
with  grief  after  them,  out  of  thy  earnest  zeal  for  their  conver- 
sion\,  if  they  believe  not  in  this  new  revelation  of  the  Koran. 
Verily  we  have  ordained  whatsoever  is  on  the  earth  for  the 
ornament  thereof,  that  we  might  make  trial  of  Tncn,  and  see 
which  of  them  excelleth  in  works  :  and  we  will  surely  reduce 
whatever  is  thereon  to  dry  dust.     Dost  thou   consider  that  the 

a  The  infidels  hearing  Mohammed  say,  0  God,  and  O  Merciful,  imagined  the 
Merciful  was  the  name  of  a  deity  diffeient  from  God,  and  that  he  preached  (he  wor- 
ship of  two,  which  occasioned  this  passage.     See  chap.  7,  p.  360,  Vol.  I. 

b  Neither  so  loud,  that  the  infidels  may  overhear  thee,  and  thence  take  occasion 
to  blaspheme  and  scoff;  nor  so  softly  as  not  to  be  heard  by  the  assistants.  Some 
suppose  that  by  the  word  prayer,  in  this  place,  is  meant  the  reading  of  the  Koran. 

c  The  chapter  is  thus  inscribed  because  it  makes  mention  of  the  cave  wherein 
the  seven  sleepers  concealed  themselves. 

d     Some  except  one  verse,  which  begins  thus,  Behave  thyself  with  constancy,  &c. 

*  "  The  book  which  deceives  not." — Savary. 

t  "  If  they  believe  not  thy  doctrine,  thy  efforts  to  lead  them  lo  it  will  be  in  vain, 
and  thy  grief  will  be  fruitless." — Savary. 


AL  KORAN.  85 

companions  of  the  cave",  and  Al  Rakini'',  were  one  of  our  signs, 
and  a  great  miracle  ?  When  the  young  men  took  refuge  in  ihc 
cave,  they  said,  0  Lord,  grant  us  mercy  from  before  thee,  and 
dispose  our  business  for  us  to  a  right  issue*.  Wherefore  we 
struck  their  ears  ivith  deajness,  so  that  they  slept  ivithout 
disturbance  in  the  cave  for  a  great  number  of  years  :  tiien  we 
awakened  them,  that  we  might  know  which  of  the  two  parties'^ 
was  more  exact  in  computing  tl^e  space  which  they  had  remained 
there.  We  will  relate  unto  thee  tiieir  history  with  truth.  Verily 
they  were  young  men  who  had  believed  in  their  Lord  :  and  we 
had  abundantly  directed  them  :  and  we  fortified  their  hearts  with 
constancy  when  they  stood  before  the  tyrant  ;  and  they  said, 
Our  Lord  is  the  Lord  of  heaven  and  earlh  :  we  will  by  no  means 
call  on  any  god  besides  him  ;  for  then  should  we  surely  utter  an 
extra vagancet.  These  our  fellow  people  have  taken  other  gods, 
besides  him  ;  although  they  bring  no  demonstrative  argument  for 
them  :  and  who  is  more  unjust  than  he  who  deviseth  a  lie  con- 
cerning GodJ  ?     And  they  said  the  one  to  the  other.  When  ye 

a  These  were  certain  Christian  youths,  of  a  good  family  in  Ephesus,  who,  (o 
avoid  the  persecution  of  the  emperor  Decius,  by  the  Arab  writers  called  Decianus, 
hi<l  themselves  in  a  cave,  where  they  slept  for  a  great  number  of  years{l). 

This  apocryphal  story  (for  Baronius(2)  treats  it  as  no  better,  and  Father  Marracci(3) 
acknowledges  it  to  be  partly  false,  or  at  least  doubtful,  though  he  calls  Holtinger  a 
monster  of  impiety,  and  the  off-scum  of  heretics,  for  terming  it  a  fable(4),  was  bor- 
rowed by  Mohammed  from  the  Chiistian  traditions(5),  but  has  been  embellished  by 
him  and  his  followers  with  several  additional  circumstances(6). 

b  What  is  meant  by  this  word  the  commentators  cannot  agree.  Some  will  have 
it  to  be  the  name  of  the  mountain,  or  the  valley,  wherein  the  cave  was ;  some  say  it 
was  the  name  of  their  dog ;  and  others  (who  seem  to  come  nearest  the  true  significa- 
tion) that  it  was  a  brass  plate,  or  stone  table,  placed  near  the  mouth  of  the  cave,  on 
which  the  names  of  the  young  men  were  written. 

There  are  some,  however,  who  take  the  companions  of  al  Rakiin  to  be  different 
from  the  seven  sleepers  :  for  they  say  the  former  were  three  men  who  were  driven 
by  ill  weather  into  a  cave  for  shelter,  and  were  shut  in  Uiere  by  the  falling  down  of 
a  vast  stone,  which  stopped  the  cave's  mouth  ;  but  on  their  begging  God's  mercy, 
and  their  relating  each  of  them  a  meritorious  action  which  they  hoped  might  entitle 
them  to  it,  were  miraculously  delivered  by  the  rock's  rending  in  sunder  to  give  them 
passage(7). 

•  "  Lord,  cover  us  with  the  shade  of  thy  mercy,  and  cause  justice  to  preside  over 
our  enterprise." — Savary. 

c  viz.  Of  the  sleepers  themselves,  or  others,  who  were  divided  in  opinion  as  to 
the  length  of  their  slay  in  the  cave. 

t   "  For  we  should  be  impious." — Savary. 

J  "  People,  worship  your  idols.  We  will  refuse  unto  them  our  incense,  as  long 
as  they  give  unto  us  no  eminent  proofs  of  their  power.  What  can  be  more  impious 
than  to  attribute  falsehood  to  God?" — Sarary. 

(I)  Al  Beidawi,  .lallalo'ddin,  8cc.  (2)  In  Mai-tyi-ol.  ad  27  Julii.  (3)  In 

Alcor.  p.  425,  et  in  Prodr.  part  'I,  p.  103.  (4)  Hotting.    Hist.  Orient,  p.  40. 

(5)  V.  Greg.  Turon.  et  Simeon.  Metophrast.  (6)  V.  U'llerbelot,  Bibl.  Orient, 

p.  189  (7)  Al  Beidawi,  e.\  trad.  Nooman  Ebn  Bashir 


86  AL  KORAN. 

shall  separate  yourselves  from  them,  and/rowz  the  deities  which 
Ihey  worship,  except  Gon",  fly  into  the  cave:  your  Lord  will  pour 
his  mercy  on  you  abundantly,  and  will  dispose  your  business  for  you 
to  advantage.  And  tiiou  mighlesthave  seen  the  sun,  when  it  had 
risen,  to  decline  from  their  cave  towards  the  right  hand;  and  when 
it  went  down,  to  leave  them  on  the  left  hand*":  and  they  were  in 
the  spacious  part  of  tJie  cave'^.  This  ivas  one  of  the  signs  of  God. 
Whomsoever  God  shall  direct,  he  shall  be  right  It/  (\\vccied;  and 
whomsoever  he  shall  cause  to  err,  thou  shalt  not  find  any  to  de- 
fend or  to  direct.  And  thou  wouldest  have  judged  them  to  have 
been  awake'^,  while  they  were  sleeping;  and  we  caused  them  to 
turn  themselves  to  the  right  hand,  and  to  the  left*^.  And  their 
dog*"  stretched  forth  his  fore-legs  in  the  mouth  of  the  cave:  if  thou 
hadst  come  suddenly  upon  them,  verily  thou  wouldest  iiave  turned 
thy  back  and  fled  from  them,  and  thou  wouldest  have  been  filled 
with  fear  at  the  sight  of  them^.  And  so  we  awaked  them  from 
their  sleep,  that  they  might  ask  questions  of  one  another.  One  of 
them  spake  and  said,  How  Ipng  have  ye  tarried  here?    They  an- 

a     For  they,  like  other  idolaters,  worshipped  the  true  God  and  idols  also(l). 

b     Lest  it  should  be  offensive  to  them,  the  cave  opening  towards  the  south(2). 

c  i.  e.  In  the  midst  of  it,  where  they  were  incommoded  neither  by  the  heat  of 
the  sun  nor  the  closeness  of  the  cave(3). 

d  Because  of  their  having  their  eyes  open,  or  their  frequent  turning  themselves 
from  one  side  to  the  other(4). 

e     Lest  their  lying  so  long  on  the  ground  should  consume  their  f]esh(5). 

f  This  dog  had  followed  them  as  they  passed  by  him  when  they  fled  to  the  cave, 
and  they  drove  him  away  ;  whereupon  God  caused  hira  to  speak,  and  he  said,  I  love 
those  who  are  dear  unto  God  ;  go  to  sleep  therefore,  and  I  will  guard  you.  But 
some  say,  it  was  a  dog  belonging  to  a  shepherd  who  followed  them,  and  that  the  dog 
followed  the  shepherd;  which  opinion  is  supported  by  reading,  as  some  do,  calebo- 
hom,  their  dog's  master,  instead  of  calbohom,  their  dog(6).  JallaloMdin,  adds,  that 
the  dog  behaved  as  his  masters  did,  in  turning  himself,  in  sleeping,  and  in  waking. 

The  Mohammedans  have  a  great  respect  for  this  dog,  and  allow  him  a  place  in 
paradise  with  some  other  favourite  brutes  ;  and  they  have  a  sort  of  proverb  which 
they  use  in  speaking  of  a  covetous  person,  that  he  loould  not  throw  a  hone  to  the 
dog  of  the  seven  sleepers:  nay  it  is  said  that  they  have  the  superstition  to  write  his 
name,  which  they  suppose  to  be  Katmir  (though  some,  as  is  observed  above,  think 
he  was  called  al  Rakim)  on  their  letters  which  go  far,  or  which  pass  the  sea,  as  a 
protection,  or  kind  of  talisman,  to  preserve  them  fioin  miscarriage(7). 

g  For  that  God  had  given  them  terrible  countenances;  or  else  because  of  the 
largeness  of  their  bodies,  or  the  horror  of  the  place. 

It  is  related  that  the  Khalif  Moawiyah,  in  an  expedition  he  made  against  Natolia, 
passed  by  the  cave  of  the  seven  sleepers,  and  would  needs  send  somebody  into  it, 
notwithstanding  Ebn  Abbas  remonstrated  to  him  the  danger  of  it,  saying.  That  a  bet- 
ter man  than  him  (meaning  the  propliet)  had  been  forbidden  to  enter  it,  and  repeated 
this  verse;  but  the  men  the  Khalif  sent  in  had  no  sooner  entered  the  cave,  than  they 
were  struck  dead  by  a  burning  wind(8). 

(1)  Al  Beidawi,  ex  trad.  Nooman  Kbn  Bashii-.  (2)  Al  Beidawi.  (3)  Idem. 

(4)  Idem.  (5)  Idem,  Jallalo'ddin.  (fi)  Idem.  (7)  La  Roqne,  Voy. 

de  I'Arabie  Ilcur.  p.  74.     V.  D'Heibel.  ubi  sup.  (8)  Al  Beidawi. 


AL  KORAN.  87 

swered,  We  have  tarried  a  day,  or  part  ol"  a  day.  Tha  olhers  said, 
Your  Lord  best  knovveth  the  time  ye  have  tarried":  and  now 
send  one  of  you  with  this  your  money  into  the  city'',  and  let  him 
see  whicli  of  its  inhabitants  halli  the  best  and  cheapest  food,  and 
let  him  bring  you  provision  from  him;  and  let  him  behave  cir- 
cumspectly, and  not  discover  you  to  any  one.  Verily,  if  they 
come  up  against  you,  they  will  stone  you,  or  force  you  to  return 
to  their  religion;  and  then  shall  ye  not  prosper  for  ever.  And  so 
we  made  their  people  acquainted  with  lohat  had  happened  to 
them;  that  they  might  know  that  the  promise  of  God  is  true,  and 
that  there  is  no  doubt  of  the  last  hour'';  when  they  disputed  among 
themselves  concerning  their  matter''.  And  they  said.  Erect  a 
building  over  them:  their  Lord  best  knoweih  theit^  condition. 
Those  who  prevailed  in  their  affair  answered,  We  will  surely 
build  a  chapel  over  them*'.  Some  say.  The  sleepers  were  three; 
atid  their  dog  ivas  the  fourth'':  and  other's  say,  Thei/  were  five; 
and  their  dog  tvas  the  sixths;  guessing  at  a  secret  matter:  and 
others  say,  The^/  were  seven;  and  their  dog  tvas  the  eighth''.  Say, 
My  Lord  best  knoweth  their  number:  none  shall  know  them, 
except  a  few.  Wherefore  dispute  not  concerning  them,  unless 
with  a  clear  disputation*,  according  to  ivhat  hath  been  revealed 
unto  thee:  and  ask  not  any  of  the  Christiaiis  concerning  ihem. 
Say  not  of  any  matter,  I  will  surely  do  this  to-morrow;  unless 
thou  add,  If  God  please'.     And  remember  thy  Lord,  when  thou 

a  As  they  entered  the  cave  in  the  morning,  and  waked  about  noon,  they  at  first 
imagined  they  had  slept  half  a  day,  or  a  day  and  a  half  at  most;  but  when  they 
found  their  nails  and  hair  grown  very  long,  they  used  these  words(l). 

b     Which  some  commentators  suppose  was  Tarsus. 

c  The  long  sleep  of  these  young  men,  and  their  waking  after  so  many  years,  be- 
ing a  representalion  of  the  state  of  those  who  die,  and  are  afterwards  raised  to  life. 

d  I.  e.  Concerning  the  resurrection;  some  saying  that  the  souls  only  should  be 
raised,  olhers,  that  they  should  be  raised  with  the  body  :  or,  concerning  the  sleepers, 
alter  they  were  really  dead  ;  one  saying,  that  they  were  dead,  and  another,  that  they 
were  only  asleep  :  or  else  concerning  the  erecting  a  building  over  them,  as  it  follows 
in  the  next  words;  some  advising  a  dwelling-house  to  be  built  there,  and  otiiets  a 
temple(2). 

e  When  the  young  man  who  was  sent  into  the  city  went  (o  pay  for  the  provision 
he  had  bought,  his  money  was  so  old,  being  the  coin  of  Decianus,  that  they  imagined 
he  had  found  a  treasure,  and  carried  him  before  the  prince,  who  was  a  Christian,  and 
having  heard  his  story,  sent  some  with  him  to  the  cave,  wlio  saw  and  spoke  to  the 
others:  after  which  they  fell  asleep  again  and  died  ;  and  the  prince  ordered  them  to 
be  buried  in  the  satne  place,  and  built  a  cliapel  over  them. 

f    This  was  the  opinion  of  al  Seyid,  a  Jacobite  Christian  of  Najran. 

g  Which  was  the  opinion  of  certain  Christians,  and  particularly  of  a  Nestorian 
prelate. 

h     And  this  is  the  true  opinion(3). 

*  "  Speak  not  of  them  but  with  knowledge,  and  relate  not  their  history  to  the  un- 
believers."—  Suvary. 

i     It  is  said,  that  when   the   Koreish,  by  the  direction  of  the  Jews,  put  the  three 

(1)  Al  l?eidawi.  ('2)  Idem.  (.5)  Idem,  Jallalo'ddin. 


SS  AL  KORAN. 

forgettest'',  and  say,  My  Lord  is  able  to  direct  me  with  ease,  that 
I  may  draw  near  unto  the  truth  o/this  matter  rightly.  And  they 
remained  in  their  cave  three  hundred  years,  and  nineye«r*  over*''. 
Say,  God  best  knoweth  how  long  they  continued  there:  unto  him 
are  the  secrets  of  heaven  and  earth  known  ;  do  thou  make  him  to 
see  and  to  hear^  The  inhabitants  thereq/'have  no  protector  be- 
sides him;  neither  doth  he  suffer  any  one  to  have  a  share  in  the 
establishment  or  knoivledge  ofh'xs  decree.  Read  that  which  hath 
been  revealed  unto  thee,  of  the  book  of  thy  Lord,  luithout  pre- 
sum,ing  to  make  any  change  therein'^:  there  is  none  who  hath 
power  to  change  his  words;  and  thou  shalt  not  find  any  to  fly  to, 
besides  him,  if  thou  attempt  it.  Behave  thyself  with  constancy 
towards  those  who  call  upon  their  Lord  morning  and  evening, 
and  who  seek  his  favour;  and  let  not  thine  eyes  be  turned  away 
from  them,  seeking  the  pomp  of  this  lilV;  neither  obey  him  whose 
heart  we  have  caused  to  neglect  the  remembrance  of  us*^,  and  who 

questions  aboveraentioned  to  Mohammed,  he  bid  them  come  to  him  the  next  day, 
and  he  would  give  them  an  answer,  but  added  not,  if  it  please  God ;  for  which  rea- 
son he  had  the  mortification  to  wait  above  ten  days,  before  any  revelation  was  voucii- 
safed  him  concerning  those  matters,  so  that  the  Koreish  tiiumplied,  and  bitterly  re- 
proached him  as  a  liar:  but  at  length  Gabriel  brought  him  directions  what  he  should 
say,  with  this  admonition,  however,  that  he  should  not  bo  so  confident  for  the 
future(l). 

(The  Turks  act  strictly  up  to  this  maxim  of  their  prophet.  They  never  give  a  posi- 
tive answer.  If  they  are  asked.  Will  you  come  .'  Will  you  go  .'  Shall  you  complete 
this  business  ?  they  always  end  their  reply  with  en  cha  Mlah,  If  God  please. — 
Savary). 

a  i.  e.  Give  the  glory  to  him,  and  ask  pardon  for  thy  omission,  in  case  thou  forget 
to  say,  If  it  please  God. 

*  "  These  youths  remained  three  hundred  and  seven  years  in  the  cave." — Savary. 

b  Jallalo'ddin  supposes  the  whole  space  was  three  hundred  solar  years,  and  that 
the  odd  nine  are  added  to  reduce  them  to  lunar  years. 

Some  think  these  words  are  introduced  as  spoken  by  the  Christians,  who  differed 
among  themselves  about  the  lime  ;■•  one  saying  it  was  three  hundred  years,  and  an- 
other, three  hundred  and  nine  years(2).  The  interval  between  the  reign  of  Decius, 
and  that  of  Theodosius  the  younger,  in  whose  time  the  sleepers  are  said  to  have 
awaked,  will  not  allow  them  to  iiave  slept  quite  two  hundred  years:  though  Moham- 
med is  somewhat  excusable,  since  the  number  assigned  by  Simeon  Metaphrastes(3) 
is  three  hundred  and  seventy-two  years. 

c  This  is  an  ironical  expression,  intimating  the  folly  and  madness  of  man's  pre- 
suming to  instruct  God(4). 

d    As  the  unbelievers  would  persuade  thee  to  do(5). 

e  That  is.  Despise  not  the  poor  believers,  because  of  their  meanness,  nor  honour 
the  rich  because  of  their  wealth  and  grandeur. 

f  The  person  more  particularly  intended  here,  it  is  said,  was  Omraeya  Ebn  Khalf, 
who  desired  Mohammed  to  discard  his  indigent  companious,  out  of  respect  to  the 
Koreish.     See  chap.  6,  p.  320,  Vol.  I. 

(t)  Al  Ueidawi.  (2)  Idem.  (3)  Ubi  sup.  (4)  Al  Beidawi,  Jallalo'ddin. 

(5)  Idem. 


AL  KORAN. 


89 


i 


ibllovveth  his  lusts*,  and  leaveth  the  truth  behind  him.  And  say. 
The  truth  is  from  your  Lord;  wherefore  let  him  who  will,  be- 
lieve, and  let  him  who  will,  be  incredulous.  We  have  surely  pre- 
pared for  the  unjust  he/l  lire,  the  flame  and  smoke  whereof  shall 
surround  them  like  a  pavilion:  and  if  they  beg  relief,  they  shall 
be  relieved  with  water  like  molten  brass,  which  shall  scald  their 
faces;  0  how  miserable  a  potion,  and  how  unhappy  a  couch!  As 
to  those  who  believe,  and  do  good  works,  we  will  not  suffer  the 
reward  of  him  who  shall  work  righteousness  to  perish:  for  them 
are  p7'epared  "gardens  of  eternal  abode%  which  shall  be  watered 
by  rivers;  they  shall  be  adorned  therein  with  bracelets  of  gold,  and 
shall  be  clothed  in  green  garments  of  fine  silk  and  brocades;  re- 
posing themselves  therein  on  thronest.  0  how  happy  a  reward, 
and  how  easy  a  couch!  And  propound  unto  tiiem  as  a  parable  two 
men'':  on  the  one  of  whom  we  had  bestowed  two  vinej^ards,  and 
had  surrounded  them  with  palm-trees,  and  had  caused  corn  to 
grow  between  them.  Each  of  the  gardens  brought  forth  its  fruit 
evcri/  season,  and  failed  not  at  all;  and  we  caused  a  river  to  flow 
in  the  midst  thereof:  and  he  had  great  abundance.  And  he  said 
unto  his  companion  by  way  of  debate,  I  am  superior  to  thee  in 
wealtii,  and  have  a  more  powerful  family.  And  he  went  into  his 
garden'^,  being  guilty  of  injustice  against  his  own  soul,  aiid  said,  I 
do  not  think  that  this  garden  will  decay  for  ever;  neither  do  I 
think  that  the  last  hour  will  come:  and  although  I  should  return 
unto  my  Lord,  verily  I  shall  find  a  better  garden  than  this  in 
exchange'',  ,/itid  his  companion  said  unto  him,  by  way  of  debate, 
Dost  thou  not  believe  in  him  who  created  thee  of  the  dust,  and 

•  "  Follow  not  him  whose  heart  hath  forgotten  us,  and  who  hath  no  other  guide 
than  his  desires  and  his  unbridled  passions." — Savary. 

a     Literally  of  Eden.     See  chap.  9,  p.  386,  Vol.  I. 

t  "  Possessor  of  the  garden  of  Eden,  through  which  rivers  flow,  adorned  with 
golden  bracelets,  clothed  in  green  garments  woven  in  silk  and  in  gold,  resplendent 
with  glory,  he  shall  repose  on  the  nuptial  couch,  the  happy  reward  of  the  abode  of 
delights." — Satary. 

b  Though  these  seem  to  be  general  characters  only,  designed  to  represent  the  dif- 
feient  end  of  the  wicked,  and  of  the  good;  yet  it  is  supposed,  by  some,  that  two  par- 
ticular persons  are  litre  meant.  One  says  they  were  two  Israelites  and  brothers,  who 
had  a  considerable  sum  left  them  by  their  father,  which  they  divided  between  them  ; 
and  that  one  of  them,  being  an  unbeliever,  bought  large  fields  and  possessions  with 
his  portion,  while  the  other,  who  was  a  true  believer,  disposed  of  his  to  pious  uses; 
but  that  in  the  end,  the  former  was  ruined,  and  the  latter  prospered.  Another  thinks 
they  were  two  men  of  the  tribe  of  Makhzum :  the  one  named  al  Aswad  Ebn  Abd'al 
Ashadd,  an  infidel;  and  the  other  Abu  Salma  Ebn  Abd'allah,  the  husband  of  Omni 
Salnia  (whom  the  prophet  married  after  his  death),  and  a  true  believer(l). 

c  Carrying  his  companion  with  him,  out  of  ostentation,  and  to  mortify  him  with 
the  view  of  his  large  possessions(2). 

d  Vainly  imagining  that  his  prosperity  was  not  so  much  the  free  gift  of  God,  as 
due  to  his  merit(3). 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Idem. 

Vol.  IL— M 


90  AL  KORAN. 

alterwards  ot"  seed;  and  then  fashioned  thee  into  a  perfect  man  ? 
But  as  for  me,  God  is  my  Lord;  and  I  will  not  associate  any 
other  deity  with  my  Lord.  And  when  thou  enterest  thy  garden, 
wilt  thou  not  say,  What  God  pleaseth  shall  come  to  pass  ;  there 
is  no  power  but  in  God  alone  ?  Although  thou  seest  me  to  be  in- 
ferior to  thee  in  wealth  and  number  q/" children,  my  Lord  is  well 
able  to  bestow  on  me  a  better  gift  than  thy  garden,  and  to  shoot 
his  arrows  against  the  same  from  heaven,  so  that  it  shall  become 
barren  dust;  or  its  water  may  sink  deep  into  the  earth,  that  thou 
canst  not  draw  thereof.  And  his  possessions  were  encompassed 
with  destruction,  as  his  companion  had  forewarned  him : 
wherefore  he  began  to  turn  down  the  palms  of  his  hands  out  of 
sorrow  and  regret  for  that  which  he  had  expended  thereon;  for 
the  vines  thereof  were  fallen  down  on  their  trails:  and  he  said, 
Would  to  God  that  I  had  not  associated  any  other  deity  with  my 
Lord!  And  he  had  no  party  to  assist  him,  besides  God*,  neither 
was  he  able  to  defend  himself  against  his  vengeance.  In  such 
case  protection  belongeth  of  right  unto  God  alone;  he  is  the  best 
rewarder,  and  the  best  giver  of  success.  And  propound  to  them 
a  similitude  of  the  present  life.  //  is  like  water  which  we  send 
down  from  heaven;  and  the  herb  of  the  earth  is  mixed  therewith, 
and  after  it  hath  been  green  and  flourishing,  in  the  morning  it 
becomcth  dry  stubble,  which  the  winds  scatter  abroad:  and  God 
is  able  to  do  all  things.  Wealth  and  children  are  the  ornament  of 
this  present  life:  but  good  works,  which  are  permanent,  are  better 
in  the  sight  of  thy  Lord,  with  respect  to  the  reward,  and  better 
with  respect  to  hope.  On  a  certain  day  we  will  cause  the  moun- 
tains to  pass  away",  and  thou  shalt  see  the  earth  appearing  plain 
and  even  ;  and  we  will  gather  mankind  together,  and  we  will  not 
leave  any  one  of  them  behind.  And  they  shall  be  set  before  thy 
Lord  in  distinct  order,  and  he  shall  say  unto  them,  Now  are 
ye  come  unto  us  naked,  as  we  created  you  the  first  time:  but  ye 
thought  that  we  should  not  perform  our  promise  unto  you.  And 
the  book  wherein  every  one^s  actions  are  recorded  shall  be  put 
into  his  hand ;  and  thou  shalt  see  the  wicked  in  great  terror,  be- 
cause of  that  which  is  ivritien  therein,  and  tliey  shall  say,  Alas 
for  us!  what  w2e«?ze^A  this  book  ?  itomitteth  neither  a  small  action 
nor  a  great  one,  but  it  compriseth  the  same;  and  they  shall 
find  that  which  they  have  wrought,  present  before  their  eyes : 
and  thy  Lord  will  not  deal  unjustly  with  any  one.  Remember 
when  we  said  unto   the  angels,  Worship  ye  Adam  :   and  they 

*  "  His  numerous  slaves  stopped  not  the  hand  of  tlie  Ahiiighty.  He  was  unable 
to  defend  hiinseK." — Sacary. 

a  For  being  toin  up  by  the  roots,  they  shall  fly  in  the  air,  and  be  reduced  to 
atoms(l). 

(1)  Al  Beidiiwi.    See  the  Prelim.  Disc,  s'i  IV.  p.  05,  Vol.  I. 


AL  KORAN.  91 

all  worshipped  him^  except  Eblis%  who  was  one  of  the  genii'', 
and  departed  from  the  command  of  his  Lord.  Will  ye  therefore 
take  him  and  his  offspring  (or  your  patrons  besides  me,  notwith- 
standing they  are  your  enemies?  Miserable  shall  such  a  change 
be  to  the  ungodly!  I  called  not  them  to  be  present  at  the  creation 
of  the  heavens  and  of  the  earth,  nor  at  the  creation  of  themselves, 
neither  did  I  take  I  hose  seducers  for  my  assistants.  On  a  certain 
day,  God  shall  say  it?ilo  the  idolaters,  Call  those  whom  ye  ima- 
gined to  be  my  companions,  to  protect  you:  and  they  shall  call 
them,  but  they  shall  not  answer  them;  and  we  will  place  a  vallej'' 
of  destruction  between  them'^*:  and  the  wicked  shall  see /ic// fire; 
and  they  shall  know  that  they  shall  be  thrown  into  the  same,  and 
they  shall  find  no  way  to  avoid  it.  And  now  have  we  variously 
propounded  unto  men,  in  this  Koran,  a  parable  of  every  kind; 
but  man  cavilleth  at  most  things  therein.  Yet  nothing  hindereth 
men  from  believing,  now  a  direction  is  come  unto  them,  and  from 
asking  pardon  of  their  Lord,  excepting  that  they  wait  until  the 
punishment  of  their  predecessors  come  to  be  inflicted  on  them, 
or  that  the  chastisement  of  the  next  life  come  upon  them  public- 
lyt.  We  send  not  our  messengers,  but  to  bear  good  tidings,  and 
to  denounce  threats.  Those  who  believe  not  dispute  with  vain 
arguments,  that  they  may  thereby  render  the  truth  of  no  effect; 
and  they  hold  my  signs,  and  the  admonitions  which  have  been 
made  them,  in  derision.  And  who  is  more  unjust  than  he  who 
hath  been  acquainted  with  the  signs  of  his  Lord,  and  retireth  afar 
off  from  the  same,  and  forgettcth  that  which  his  hands  have  for- 
merly committed?  Verily  we  have  cast  veils  over  their  hearts, 
lest  they  should  understand  the  Koran,  and  into  their  ears  thick- 
ness of  hearing:  if  thou  invite  them  to  the  /n/e  direction,  yet  will 
they  not  therefore  be  directed  for  ever.  Thy  Lord  is  gracious, 
endued  with  mercy;  if  he  would  have  punished  them  for  that 
which  they  have  committed,  he  would  doubtless  have  hastened  their 
punishment:  but  a  threat  Aa^/i  been  denounced  SigsAnsi  them'',  and 

a     See  chap.  2,  p.  192,  and  chap.  7,  p.  337,  &.c.  Vol.  I. 

b  Hence  some  imagine  the  genii  are  a  species  ol  angels :  others  suppose  the  devil 
to  have  been  originally  a  genius,  which  was  the  occasion  of  his  rebellion,  and  call 
him  the  father  of  the  genii,  whom  he  bcg;it  afier  his  fall(l);  it  being  a  constant 
opinion,  among  the  Mohammedans,  that  the  angels  are  impeccable,  and  do  not  pro- 
pagate their  species(2). 

c  t.  e.  Between  the  idolaters  and  their  false  gods.  Some  suppose  the  meaning 
is  no  more  than  that  God  will  set  them  at  variance  and  division. 

*  "  We  will  place  the  river  ol  wo  between  them." — Savary. 

t  "  When  the  truth  appeared,  the  wicked  denied  it.  They  did  not  have  recourse 
to  the  divine  mercy;  but  the  sentence  which  was  denounced  against  their  predeces- 
sors, or  a  signal  punishment,  shall  be  the  reward  of  their  unbelief." — Savary. 

d  viz.  Of  their  calamity  at  Bedr  (for  the  Korcish  are  the  infidels  here  intended), 
or  their  punishment  at  the  re9urrection(3). 

(1)  Jallalo'ddin,  &c.  (2)  See  the  Prelim.  Disc.  §  IV.  p.  85,  &c.  Vol.  1. 

(3)  Al  Reidawi. 


d2  AL  KORAN. 

they  shall  find  no  refuge,  besides  him.  And  those yb/'wer  cities^ 
did  we  destroy,  when  they  acted  unjustly;  and  we  gave  them  pre- 
vious warning  of  their  destruction.  And  reineinher  when  Moses 
said  unto  his  servant  Joshua,  the  son  of  Nun,  I  will  not  cease  to 
go  forward,  until  I  come  to  the  place  where  the  two  seas  meet; 
or  I  will  travel  for  a  long  space  of  time"*.  But  when  they  were  ar- 
rived at  the  meeting  of  the  two  seas'",  they  forgot  their  fish,  which 
they  had  taken  with  them''';  and  the  fish  took  its  way  freely*^  in  the 
sea.  And  when  they  had  passed  beyond  that  place,  Moses  said 
unto  his  servant.  Bring  us  our  dinner;  for  now  we  are  fatigued 
with  this  our  journey.  His  servant  answered,  Dost  thou  know 
what  has  befallen  me?  When  we  took  up  our  lodging  at  the 
rock,  verily  I  forgot  the  fish:  and  none  made  me  to  forget  it,  ex- 
cept Satan,  that  I  should  not  remind  thee  of  it.  And  the  fish  took 
its  way  into  the  sea,  in  a  wonderful  manner.  Moses  said,  This 
is  what  we  sought  after.  And  they  both  went  back,  returning  by 
the  way  they  came.  And  com,ing  to  the  rock  they  found  one  of 
our  servants*",  unto  whom  we  had  granted   mercy  from  us,  and 

a    That  is,  the  towns  of  the  Adites,  Thamudites,  Sodomites,  &c. 

b  The  original  word  properly  signifies  the  space  of  eighty  years  and  upwards.  To 
explain  this  long  passage  the  comtnentators  tell  the  following  story.  They  say  that 
Moses  once  preaching  to  the  people,  they  admired  his  knowledge  and  eloquence  so 
much,  that  they  asked  him  whether  he  knew  any  man  in  the  world  who  was  wiser 
than  himself;  to  which  he  answered  in  the  negative:  whereupon  God,  in  a  revela- 
tion, having  reprehended  liim  for  his  vaniiy  (though  some  pretend  that  Moses  asked 
God  the  question  of  his  own  accord)  acquainted  him  that  his  servant  al  Khedr  was 
more  knowing  than  he  ;  and,  at  Moses's  request,  told  him  that  he  might  find  that 
person  at  a  certain  rock,  where  the  two  seas  met  ;  directing  him  to  take  a  fish  with 
him  in  a  basket,  and  that  where  he  missed  the  fish,  that  was  the  place.  Accordingly 
Moses  set  out  with  his  servant  Joshua,  in  search  of  al  Khedr;  which  expedition  is  hero 
described(l). 

c  viz.  Those  of  Persia  and  Greece.  Some  fancy  that  the  meeting  of  Moses  and 
al  Khedr  is  here  intended,  as  of  two  seas  of  know!edge(2). 

d  Moses  forgot  to  inquire  concerning  it,  and  Joshua  forgot  to  tell  him  when  he 
missed  it.  It  is  said  that  when  they  came  to  the  rock,  Moses  falling  asleep,  the  fish 
which  was  roasted,  leaped  out  of  the  basket  into  the  sea;  some  add,  that  Joshua 
making  the  ablution  at  the  fountain  of  life  (of  which  immediately),  some  of  the  water 
happened  to  be  sprinkled  on  ihe  fish,  which  immediately  restored  it  to  life(3). 

e  The  word  here  translated /VeeZ^,  signifying  also  a  pipe  or  arched  canal  for  con- 
veyance of  water,  some  have  imagined  that  the  water  of  the  sea  was  miraculously 
kept  from  touching  the  body  of  the  fish,  which  passed  through  it  as  under  an  arch(4). 

f  This  person,  according  to  the  general  opinion,  was  the  prophet  al  Khedr ;  whom 
the  Mohammedans  usually  confound  with  Phineas,  Elias,  and  St  George,  saying  that 
his  soul  passed  by  a  metempsychosis  successively  through  all  three.  Some,  however, 
say  his  true  name  was  Balya  Ebn  Malcan,  and  that  he  lived  in  the  time  of  Afridun, 
one  of  the  ancient  kings  of  Persia,  and  that  he  preceded  Uhu'lkarnein,  and  lived  to 
the  time  of  Moses.  They  suppose  al  Khedr,  having  found  out  the  fountain  of  life  and 

( 1)  Al  Beidawj,  al  Zamakhshaii,  al  Bokhaii,  in  Sonna,  &c.  (2)  Idem. 

(3)  Idem.  (4)  Idem. 


AL  KORAN.  93 

whom  we  had  taught  wisdom  from  before  us.     Jind  Moses  said 
unto  him,  Shall  I  follow  thee,  that  thou  mayest  teach  mc  part  of 
that  wliich  thou  hast  been  tau^lit,  for  a  direction  iintu  mtl     He 
answered,  Verily  thou  canst  not  bear  with  me:  for  how  canst  thou 
patiently  sutler  those  thinors,  the  knowledge  whereof  thou  dost  not 
comprehend?   Moses  replied,  Thou  slialt  find  me  patient,  if  God 
please;  neither  will  I  be  disobedient  unto  thee  in  any  thing.     He 
said.  If  thou  follow  me  therefore,  ask  me  not  concerning  any  thing, 
until  I  shall  declare  the  meaning  thereof  unto  thee.    So  they  both 
went  on  by  the  seashore,  until  they  went  up  into  a  ship;  andhc 
made  a  hole  therein".   And  Moses  said  unto  him,  Hast  thou  made 
a  hole  therein,  that  thou  mightest  drown  those  who  are  on  board? 
now  hast  thou  done  a  strange  thing.     He  answered,  Did  I  not  tell 
thee  that  thou  couldest  not  bear  with  me?     Moses  said.   Rebuke 
me  not,  because  I  did  forget;   and  impose  not  on  me  a  difficulty 
in  what  I  am  commanded.     Wherefore  they  left  the  ship  and 
proceeded,  until  they  met  with  a  youth;  and  he  slew  hinA   Moses 
said.  Hast  thou  slain  an  innocent  ])erson,    without  his  having 
killed  another?  now  hast  thou  committed  an  unjust  action. 
*  He  answered,  Did  I  not  tell  thee  that  thou  couldest  not  XVI. 
bear  with  me?     Moses  said,  If  1  ask  thee  concerning  any 
thing  hereafter,  suffer  me  not  to  accompany  thee:  now  hast  thou 
received  an  excuse  from  me.     They  went  forwards  therefore,  un- 
til they  came  to  the  inhabitants  of  a  certain  city'^:  «;2^they  asked 
food  of  the  inhabitants  thereof;  but  they  refused  to  receive  them. 
And  they  found  therein  a  wall,  which   was  ready   to  fall  down; 
and  he  set  it  upright''.      fVherettpon  Moses  said  tinto  him,  If 
thou   wouldest,  thou  mightest  doubtless  have  received  a  reward 
for  it.     He  answered.  This  shall  be  a  separation  between  me  and 
thee:  but  I  will  first  declare   unto  thee   the  signification  of  that 
which  thou   couldest  not  bear  with  patience*.     The  vessel  be- 

drank  thereof,  became  immortal;  and  that  he  had  theieCoie  this  name,  from  \i\s  flour- 
ishing and  continual  youth(l). 

Part  of  these  fictions  they  took  from  the  Jews,  some  of  whom  also  fancy  Phineas 
wasElias(2). 

a     For  al  Khedr  took  an  axe,  and  knocked  out  two  other  |)Ianks(3). 

b  By  twisting  his  neck  round,  or  dashing  his  head  against  a  wall,  or  else  by  throw- 
ing him  down  and  cutting  his  throat(l). 

c  This  city  was  Antioch  ;  or,  as  some  rather  think,  Obollah,  near  Basra,  or  else 
B.ijirwan  in  Armenia(5). 

d  By  only  stroking  it  with  his  hand ;  though  others  say  he  threw  it  down  and  re- 
built it(6). 

*  "  Here  we  separate,  replied  the  servant  of  the  Lord ;  but  before  I  depart,  I  will 
show  to  thee  the  meaning  of  these  actions  concerning  which  thou  couldest  not  keep 
silence." — Savary. 

(1)  AI  Beidawi,  al  Zamakhshari,  al  Bokhari,  &c.  V.  D'Herbelot,  Bibl.  Orient.  Art. 
Khedher,  Septemcaslrens.  do  Turcar.  Moribus,  Busbeq.  Epist.  1,  p.  93,  8tc.     Ilottin 


.I" 


Hist.  Orient,  pp.  58,  &c.  99,  &c.  292,  &c.  (2)  U.  Levi  Ben  Gerson  in  Append. 

i.  1,  lleg.  1,  27.  (3)  Al  Beidawi.  (4)  Idem.  (5)  Idem.  (C)  Idem 


M  AL  KORAN. 

longed  to  certain  poor  men%  who  did  their  business  in  the  sea; 
and  I  was  minded  to  render  it  unserviceable,  because  there  was  a 
king''  behind  them,  who  took  every  sound  ship  by  force.  As  to 
the  youth,  his  parents  were  true  believers;  and  we  feared  lest 
he,  being  an  unbeliever,  should  oblige  them  to  suffer  his  per- 
verseness  and  ingratitude:  wherefore  we  desired  that  their  Lord 
might  give  them  a  more  righteous  child  in  exchange  for  him, 
and  one  more  affectionate  towards  them^.  And  the  wall  belong- 
ed to  two  orphan  youths'^  in  the  city,  and  under  it  was  a  trea- 
sure hidden  which  belonged  to  them;  and  their  father  was  a 
righteous  man:  and  thy  Lord  was  pleased  that  they  should  attain 
their  full  age,  and  take  forth  their  treasure,  through  the  mercy  of 
thy  Lord.  And  I  did  not  what  thou  hast  seen  of  mine  own 
will,  but  by  God^s  direction.  This  is  the  interpretation  of  that 
which  thou  couldest  not  bear  with  patience.  The  Jews  will  ask 
thee  concerning  Dhu'lkarnein*^.  Answer,  I  will  rehearse  unto 
you  an  account  of  him.  We  made  him  powerful  in  the  earth, 
and  we  gave  him  means  to  accomplish  every  thing  he  pleased. 
And  he  followed  his  way,  until  he  came  to  the  place  where  the  sun 

a  They  were  ten  brothers,  five  of  whom  were  past  their  labour  by  reason  of  their 
age(l). 

b  Named  Jaland  Ebn  Karkar,  or  Mlnwar  Ebn  Jaland  al  Azdi(2),  who  reigned  in 
Oman.     See  Poc.  Spec.  p.  42. 

c  It  is  said  that  they  had  afterwards  a  daughter,  who  was  the  wife  and  the  mother 
of  a  prophet ;  and  that  her  son  converted  a  whole  nation(3) . 

d     Their  names  were  Asram  and  SarLm(4). 

e  Or,  The  two-horned.  The  generality  of  the  commentators(5)  suppose  the  per- 
son here  meant  to  be  Alexander  the  Great,  or,  as  they  call  him,  Iscander  al  Rumi, 
king  of  Persia  and  Greece ;  but  there  are  very  different  opinions  as  to  the  reason  of 
this  surname.  Some  think  it  was  given  him  because  he  was  king  of  the  East  and 
of  the  West,  or  because  he  had  made  expeditions  to  both  those  extreme  parts  of  the 
earth;  or  else  because  he  had  two  horns  on  his  diadem,  or  two  curls  of  hair,  like 
horns,  on  his  forehead ;  or,  which  is  most  probable,  by  reason  of  his  great  valour. 
Several  modern  writers(6)  rather  suppose  the  surname  was  occasioned  by  his  being 
represented  in  his  coins  and  statues  with  horns,  as  the  son  of  Jupiter  Ammon  ;  or  else 
by  his  being  compared  by  the  prophet  Daniel  to  a  he-goat(7) ;  though  he  is  there 
represented  with  but  one  horn(8). 

There  are  some  good  writers,  however,  who  believe  the  prince  intended  in  this 
passage  of  the  Koran  was  not  Alexander  the  Grecian,  but  another  great  conqueror, 
who  bore  the  same  name  and  surname,  and  was  much  more  ancient  than  he,  being 
contemporary  with  Abraham,  and  one  of  the  kings  of  Persia  of  the  first  race(9);  or, 
as  others  suppose,  a  king  of  Yaman,  named  Asaab  Ebn  al  Rayesh  (10). 

They  all  agree  he  was  a  true  believer,  but  whether  he  was  a  prophet  or  no  is  a 
disputed  point. 

(1)  AlBeidawi.  (2)  Idem.  (3)  Idem.  (4)  Idem.  (5)  Idem. 

Zamakhshari,  Jallalo'ddin,  Yahya.  (6)  Scaliger,  de  Emend,  temp.  L'Empeieur, 

note  in  Jachiad.  Dan.  viii.  5.    Gol.  in  Alfrag.  p.  58,  &c.  (7)  Schickard.  Tarikh 

Reg.  Pers.  p.  73.  (8)  See  Dan.  viii.  (9)  Abulfeda,  Khondemir,  Tarikh 

Montakhah,  &c.    V.  D'Hei-bel.  Bibl.  Orient.  Art.  Escander.  (10)  Ex  trad.  Ebn 

Abbas.  V.  Poc.  Spec.  p.  58. 


AL  KORAN.  95 

settcth  ;  and  he  found  it  to  set  in  a  spring  of  black  mud"  ;  and 
he  found  near  the  same  a  certain  people''*.  And  we  said,  0 
Dhu'Ikarnein,  either  punish  this  people,  or  use  gentleness  to- 
wards them'=.  He  answered,  Whosoever  of  them  shall  commit 
injustice,  we  will  surely  punish  him  in  this  loorld ;  afterwards 
shall  he  return  unto  his  Lord,  and  he  shall  punish  him  with  a 
severe  punishment.  But  whosoever  believeth,  and  doth  that 
which  is  right,  shall  receive  the  most  excellent  reward,  and  we 
will  give  him  in  command  that  which  is  easy.  Then  he  con- 
tinued his  way,  until  he  came  to  the  place  where  the  sun  riseth"^ ; 
and  he  found  it  to  rise  on  certain  people,  unto  whom  we  had  not 
given  any  thing  wherewith  to  shelter  themselves  therefrom^ 
Thus  it  was ;  and  we  comprehended  with  our  knowledge  the 
forces  which  were  with  him*.  And  he  prosecuted  his  journey 
from  south  to  north,  until  he  came  between  the  two  mountains^; 
beneath  which  he  found  certain  people,  who  could  scarce  under- 
stand what  was  saide.  ,^nd  they  said,  0  Dhu'Ikarnein,  verily 
Gog  and  Magog  waste  the  land'' ;  shall  we  therefore  pay  thee 

a  That  is,  it  seemed  so  to  him,  when  lie  came  to  the  ocean,  and  saw  nothing  but 
watei(l). 

b  An  unbelieving  nation,  who  were  clothed  in  the  skins  of  wild  beasts,  and 
lived  upon  what  the  sea  cast  on  shore(2). 

*  "  He  saw  the  sun  disappear  in  a  fiery  sea.  These  countries  were  inhabited  by 
infidels." — Savary. 

c  For  God  gave  Dhu'Ikarnein  his  choice,  either  to  destroy  them  for  their  in- 
fidelity, or  to  instruct  them  in  the  true  faith;  or,  according  to  others,  either  to  put 
them  to  the  sword,  or  to  take  them  captives :  but  the  words  which  follow  confirm 
the  former  interpretation,  by  which  it  appears  he  chose  to  invite  them  to  the  true 
religion,  and  to  punish  only  the  disobedient  and  incredulous. 

d     i.  e.  Tiiat  part  of  the  habitable  world  on  which  the  sun  first  rises. 

e  Who  had  neither  clothes  nor  houses,  their  country  not  bearing  any  buildings, 
but  dwelt  in  holes  under  ground,  into  which  they  retreated  from  the'  heat  of  Uie 
sun(3).  Jallalo'ddin  says  they  were  Uie  Zenj,  a  black  nation  lying  south-west  of 
Ethiopia.     They  seem  to  be  the  Troglodytes  of  the  ancients. 

*  "  This  narrative  is  true.  We  know  all  those  who  were  with  Alexander." — 
Savary. 

f  Between  which  Dhu'Ikarnein  built  the  famous  rampart,  mentioned  immediately, 
against  the  irruptions  of  Gog  and  Magog,  'these  mountains  are  situate  in  Armenia 
and  Adherbijaii,  or,  according  to  others,  much  more  northwards,  on  the  confines  of 
Turkestan(4).  The  relation  of  a  journey  taken  to  this  rampart,  by  one  who  was  sent 
on  purpose  to  view  it  by  the  Khalif  al  Wathec,  may  be  seen  in  D'Herbelot(5). 

g  13y  reason  of  Uie  strangeness  of  their  speech  and  their  slowness  of  apprehen- 
sion; wherefore  they  were  obliged  to  make  use  of  an  inteipretcr(6). 

h  The  Arabs  call  them  Yajui  and  Majuj  and  say  they  are  two  nations  or  tribes 
descemled  frojn  Japliet  (he  son  of  Noah,  or,  as  others  write,  Gog  are  a  tribe  of  the 
Turks,  and  Magog  of  those  of  Gilan(7) ,  the  Geli  and  Gelae  of  Ptolemy  and  Slrabo(8). 

(1)  AlBeidawi,.lallalo'ddin.  (2)lidem.  (3)  lidera.  (4)  AI  Beidawi. 

(3)  Bibl.  Orient.  Art.  Jagiouge.  (0)  \\  Beidawi.  (7)  Idem.     V. 

U'llerbel.  ubi  supva.  (8)  V.  Gol.  in  Alfrag.  p.  '207. 


96  AL  KORAN. 

tribute,  on  condition  that  thou   build  a  rampart  between  us  and 
them  ?     He  answered,  The  jjower  wherewith   my  Lord  hath 
strengthened   me   is  better  than  your  tribute:    but  assist  me 
strenuously,  and  1  will  set  a  strong  wall  between  you  and  them. 
Bring  me  iron  in  large  pieces,  until  it  fill  up  the  space  between 
the  two  sides  of  these  mountains.     And  he  said  to  the  work- 
men^ Blow  ivith  your  bellows,  until  it  make  the  iron  red  hot  as 
fire,     t/ind  he  said  further,  Bring  me  molten  brass,  that  1  may 
pour  upon  it.     Wherefore  when  this  wall  was  finished,  Gog 
and  Magog  could  not  scale  it,  neither  could  they  dig  through 
it-\     Jlnd  Dhu'lkarnein  said,  This  is  a  mercy  from  my  Lord  : 
but  when  the  prediction  of  my  Lord  shall  come  to  be  fulfilled^, 
he  shall  reduce  the  wall  to  dust  ;  and  the  prediction  of  my  Lord 
is  true.     On  that  day  we  will  suffer  some  of  them   to  press 
tumultuously  like  waves  on  others'^ ;   and   the  trumpet  shall   be 
sounded,  and  we  will  gather  them  in  a  body  together.     And  we 
will  set  hell,  on   that  day,  before  the  unbelievers  ;   whose  eyes 
have  been  veiled  from  my  remembrance,  and  who  could  not  hear 
my  loords.     Do  the  unbelievers  think  that  I  unll  not  punish 
them,  for  that  they  take  my  servants  for  their  protectors  besides 
me  ?     Verily  we  have  prepared  hell  for  the  abode  of  the  infidels. 
Say,  Shall  we  declare  unto  you  those  whose  works  are  vain,  whose 
endeavour  in  the  present  life  hath  been  wrongly  directed,  and 
who  think  they  do  the  work  which  is  right  ?     These  are  they 
who  believe  not  in  the  signs  of  their  Lord,  or  that  they  shall  be 
assembled  before  him  ;   wherefore  their  works  are  vain,  and  we 
will  not  allow  them  any  weight  on  the  day  of  resurrection.     This 
shall  be  their  reward,  namely,  heli  ;  for  that   they  have  dis- 
believed, and  have  held  my  signs  and  my  apostles  in  derision. 
But  as  for  those  who  believe  and  do  good  works,  they  shall 
have  the  gardens  of  paradise  for  their  abode  ;   they  shall  remain 

It  is  said  these  barbarous  people  made  their  irruptions  into  the  neighbouring 
countries  in  the  spring,  and  destroyed  and  carried  off  all  the  fruits  of  the  earth ;  and 
some  pretend  they  were  man-eaters(l). 

a  The  commentators  say  the  wa!!  was  built  in  this  manner.  They  dug  till  they 
found  water,  and  having  laid  the  foundation  of  stone  and  melted  brass,  they  built  the 
superstructure  of  large  pieces  of  iron,  between  which  they  laid  wood  and  coals,  till 
they  equalled  the  height  of  the  mountains  ;  and  then  setting  fire  to  the  combustibles, 
by  tlie  help  of  large  bellows,  they  made  the  iron  red  hot,  and  over  it  poured  melted 
brass,  which  filling  up  the  vacancies  between  the  pieces  of  iron,  rendered  the  whole 
work  as  firm  as  a  rock.  Some  tell  us  that  the  whole  was  built  of  stones  joined  by 
cramps  of  iron,  on  which  they  poured  melted  brass  to  fasten  them(2). 

b  That  is,  when  the  time  shall  come  for  Gog  and  Magog  to  break  forth  from 
their  confinement;  which  shall  happen  sometime  before  the  resurrection(3).  ■ 

c  These  words  represent  either  the  violent  irruption  of  Gog  and  Magog,  or  the 
tumultuous  assembly  of  all  creatures,  men,  genii,  and  brutes,  at  the  resurrection(4). 

(1)  Al  Beidawi.  (2)  Idem,  &.c.  (3)  See  the  Prelim.  Disc.  $  IV.  p.  94, 

Vol.  I.  (4)  See  ib.  p.  08,  Vol.  I. 


AL  KORAN.  "  97 

therein  for  ever;  they  sliall  wish  for  no  change  therein.  Say, 
If  the  sea  were  ink  to  loritc  the  words  of  my  IjOud,  verily  the 
sea  would  fail,  before  the  worrls  of  my  Loud  would  fail'  ; 
allhoucjh  we  added  another  sea  like  unto  it  as  a  farther  supply. 
Say,  Verily,  1  am  only  a  man  as  ye  are.  It  is  revealed  unto  me 
that  your  God  is  one  only  God  :  let  him  therefore  who  hopeth  to 
meet  his  LortD  work  a  righteous  work  ;  and  let  iiim  not  make 
any  other  lo  partake  in  the  worship  of  his  Lord. 


CHAPTER  XIX. 

Intitled,  Mary''  ;  revealed  at  Mecca''. 

In  the  name  of  the  most  merciful  God. 

C.  H.  Y.  A.  S.*^  A  commemoration  of  the  mercy  of  thy 
Lord  toivards  his  servant  Zacharias''.  When  he  called  upon 
his  Lord,  invoking  him  in  secret,  and  said,  0  Lord,  verily 
my  bones  are  weakened,  and  my  head  is  become  white  with 
hoariness,  and  I  have  never  been  unsuccessful  in  my  prayers 
to  thee,  O  Lord.  But  now  I  fear  my  nephews,  who  are  to 
succeed  after  me*^,  for  my  wife  is  barren  :  wherefore  give  me 
a  successor  of  my  own  body  from  before  thee  ;  who  may  be 
my  heir,  and  may  be  an  heir  of  the  family  of  Jacob*";  and 
grant,  0  Lord,  that  he  may  be  acceptable  unto  thee.  Jlnd 
the  angel  answered  hhn,  O  Zacharias,  verily  we  bring  thee 
tidings  of  a  son,  whose  name  shall  he  John  ;  we  have  not 
caused   any   to   bear  the   same   name  before  him^^.      Zacharias 

*  "  Before  all  his  marvels  had  been  celebrated." — Savary. 

a  Several  circumstances  relating  to  the  virgin  Mary  being  mentioned  in  this 
chapter,  her  name  was  pitched  upon  for  the  title.     ("  Peace  be  with  her." — Savary). 

b     Except  the  verse  oi  Adoration. 

c     See  the  Prelim.  Disc.  §  III.  p.  75,  Vol.  I.     («  K.  H.  I.  A.  S."— Savary). 

d     See  chap.  3,  p.  238,  &c.  Vol.  I. 

e  These  were  his  brother's  sons,  who  were  very  wicked  men,  and  Zacharias  was 
apprehensive,  lest,  after  his  death,  instead  of  confirming  the  people  in  the  true  reli- 
gion, they  should  seduce  them  to  idolatry^!).  And  some  commentators  imagine 
that  he  made  this  prayer  in  private,  lest  his  nephews  should  overhear  him. 

f  viz.  In  holiness  and  knowledge  ;  or  in  the  government  and  superintendence  of 
the  Israelites.  There  are  some  who  suppose  ii  is  not  the  patriarch  who  is  here 
meant,  but  another  Jacob,  the  brother  of  Zacharias,  or  of  Imran  Ebn  Mathan,  of  the 
race  of  SoIomon(2). 

g    For  he  was  the  fust  who  bore  the  name  of  John,  or  Yahya  (as  the  Arabs  pro- 

( 1 )  Al  Beidawi,  Jallalo'ddin.  (2)  lidem. 

Vol.  II.— N 


98  AL  KORAN. 

said,  LoKD,  how  shall  I  have  a  son,  seeing  my  wife  is  barren, 
and  I  am  now  arrived  at  a  great  age**'',  a7id  am  decrepit  ?  The 
angel  said,  So  sha/l  il  be  :  thy  Lord  saith,  this  is  easy  with  me  ; 
since  I  created  thee  heretofore,  whea  thou  wast  nothing.  Zacha- 
rlas  answered,  0  Lora),  give  me  a  sign.  The  angel  replied, 
Thy  sign  shall  be,  that  thou  shalt  not  speak  to  men  for  three 
nightst,  although  thou  be  in  perfect  health.  And  he  went  forth 
unto  his  people,  from  the  chamber,  and  he  made  signs  unto  them'', 
as  if  he  should  say,  Praise  ye  God  in  the  morning  and  in  the 
evening.  Jindioe  said  unto  his  son,  O  John,  receive  the  book  o/* 
the  law,  with  a  resolution  to  study  and  obse^^ve  itX.  And  we 
bestowed  on  him  wisdom,  tohen  he  was  yet  a  child,  and  mercy 
from  us,  and  purity  of  life^ ;  and  he  was  a  devout  person,  and 
dutiful  towards  his  parents,  and  was  not  proud  or  rebellious. 
Peace  be  on  him  the  day  whereon  he  was  born,  and  tlie  day 
whereon  he  shall  die,  and  the  day  whereon  he  shall  be  raised  to 
life§.  And  remember  in  the  book  of  the  Koran  the  story  of 
Mary  ;  when  she  retired  from  her  family  to  a  place  towards  the 
east'*,  and  took  a  veil   to  conceal  herself  from  themll  ;  and  we 

nounce  it);  which  fancy  seems  to  liave  been  occasioned  by  the  words  of  St  Luke 
inisunderslood,  that  none  of  Zachaiias's  kindred  was  called  by  that  jia»ie(l):  for 
otherwise  John,  or,  as  it  is  written  in  Hebrew,  Johanan,  was  a  common  name  among 
the  Jews. 

Some  expositors  avoid  tills  objection,  by  observing  that  the  original  word  samiy- 
yan  signifies  not  only  wlio  is  actually  called  by  the  same  name,  but  also  one  who, 
by  reason  of  liis  possessing  the  like  qualities  and  privileges,  deserves,  oi  may  pretend 
to  the  same  name. 

*  "  My  wife  is  barren,  and  I  am  verging  on  decrepitude." — Savary. 

a  The  Mohammedan  traditions  greatly  differ  as  to  the  age  of  Zacharias  at  this 
time;  we  have  mentioned  one  alrcady('2)  :  Jallalo'ddin  says,  he  was  an  hundred  and 
twenty,  and  his  wife  ninety-eight;  and  the  Sonna  takes  notice  of  several  other 
opinions. 

t  "  Thou  shalt  be  dumb  during  three  days,  replied  the  angel." — Savary, 

b     Some  say  ho  wrote  the  following  words  on  the  ground. 

X  "John,  read  the  scriptures  with  fervour." — Savary. 

c     Or,  as  the  word  also  signifies.  The  love  of  alms-deeds. 

§  "  Peace  was  with  him  at  his  birth,  and  at  his  death,  and  it  shall  accompany  him 
on  the  day  of  resurrection." — Savary. 

d  To  the  eastern  part  of  the  temple ;  or  to  a  private  chamber  in  the  house,  which 
opened  to  the  east:  whence,  says  Al  Beidawi,  the  Christians  pray  towards  that 
quarter. 

There  is  a  tradition,  that  when  the  virgin  was  grown  to  years  of  puberty,  she  used 
to  leave  her  apartment  in  the  temple,  and  retire  to  Zacharias's  house  to  her  aunt, 
when  her  courses  came  upon  her ;  and  so  soon  as  she  was  clean,  she  returned  again 
to  the  temple  :  and  that  al  the  time  of  the  angel's  visiting  her,  she  was  at  her  aunt's 
on  the  like  occasion,  and  was  sitting  to  wash  herself,  in  an  open  place,  behind  a  veil, 
to  prevent  her  being  seen(3).  But  others  more  prudently  suppose  the  design  other 
retirement  was  to  pray(4). 

II  From  the  remotest  antiquity  the  women  of  eastern  countries  have  been  accus- 

(l)  Luke,  i.  61.      (-2)  l\  238,  note  f.  Vol.  I.      (3)  Yabya,  Al  Beidawi.      (4)  Al  Zamakh. 


AL  KORAN.  99 

vscnt  onr  spirit  Gah'icl  unto  her,  ami  lie  appeared  unto  her  in  i/tc 
shape  of  a  i)crfcct  inan^  SIic  said,  I  fly  for  roCtigc  iinlo  the 
merciful  (Jud,  thai  he  mcty  defend  ine  from  thee  :  if  thou  fearest 
him,  thou  ivill  not  upprGucli  me.  He  answered,  Verily  I  am 
the  messenger  of  thy  Lokd,  and  am  sent  to  give  ihee  a  holy  son. 
She  said,  llow  shall  I  have  a  son,  seeing  a  man  hath  not  touched 
ine,  and  I  am  uo  harlot  ?  Gabriel  replied,  So  shall  it  be:  thy 
Lokd  saith,  This  is  easy  with  me  ;  and  we  will  perform  it,  that 
we  may  ordain  him  for  a  sign  unto  men,  and  a  mercy  from  us  : 
for  it  is  a  thing  which  is  decreed.  Wherefore  she  conceived 
liim''  :  and  she  retired  aside  with  him  in  her  luomb  to  a  distant 
place'' ;  and  the  pains  of  childbii-th  came  upon  her  near  the  trunk 
of  a  palm-tree''.  She  said,  Would  to  God  I  had  died  before  this, 
and  had  become  a  thins^  forgotten,  and  lost  in  oblivion*.  And 
he  who  was  beneath  her  called  to  her'',  saying,  Be  not  grieved  : 

foined  lo  cover  Ihe  face.  At  present  they  never  appear  in  pul)lic  without  being 
veiled.  These  veils  are  of  muslin,  and  reach  to  the  waist:  two  small  apertures  are 
made  in  them,  that  tiio  wearer  may  see  her  way.  Two  cau.ses  may  have  contributed 
to  introduce  among  the  females  of  the  east  the  custom  of  covering  the  face  ;  the 
excessive  heat,  which  would  soon  destroy  the  freshness  of  their  complexions  ;  and 
the  excessive  jealousy  of  the  men,  wl)ich  cannot  bear  that  they  should  be  seen. — 
Savary. 

a  Like  a  full-grown  but  beardless  youth.  Al  Bcidawi,  not  contented  with  having 
given  one  good  reason  why  he  appeared  in  that  form,  viz.  to  moderate  her  surprise, 
that  she  might  hear  his  message  with  less  shyness,  adds,  that  perhaps  it  might  be  to 
raise  an  emotion  in  lier,  and  assist  her  conception. 

b  For  Gabriel  blew  into  the  bosom  of  her  shift,  which  he  opened  with  his 
fingers(l),  and  his  breath  reaching  her  womb,  caused  the  conception(2).  The  age 
of  the  virgin  Mary  at  the  time  of  her  conception  was  tliirteen,  or,  as  others  say,  ten  ; 
and  she  went  six,  seven,  eight,  or  nine  months  with  him,  according  to  different  tradi- 
tions ;  though  some  say  the  child  was  conceived  at  its  full  growth  of  nine  months, 
and  that  she  was  delivered  of  him  within  an  hour  after^^3). 

c  To  conceal  her  delivery,  she  went  out  of  the  city  by  night,  to  a  certain  moun- 
tain. 

d  The  palm  to  which  she  fled,  that  she  might  lean  on  it  in  her  travail,  was  a 
withered  trunk,  without  any  head  or  verdure,  and  this  happened  in  the  winter  season  ; 
notwithstanding  which  it  miraculously  supplied  her  with  fruits  for  herrefreshment(4) ; 
as  is  mentioned  immediately. 

It  has  been  observed,  that  the  Mohammedan  account  of  the  delivery  of  the  virgin 
Mary  very  much  resembles  tliat  of  Lalona,  as  described  by  the  poets(.5)  not  only  in 
this  circumstance  of  their  laying  hold  on  a  palm-tree((j)  (though  some  say  Latona 
embraced  an  olive-tree,  or  an  olive  and  a  palm,  or  else  two  laurels),  but  also  in  that  of 
their  infant's  speaking;  which  Apollo  is  fabled  to  have  done  in  the  womb(7). 

*  "And  she  cried,  Would  to  God  that  I  had  been  dead,  forgotten,  and  abandoned 
by  mortals,  before  that  I  conceived." — Savary. 

6     This  some  imagine  to  have  been  the  child  himself  ;  but  others  suppose  it  was 

(l)Yaliya.  (2)  Jallalo'ddin,  Al   I'.eidawi.  (3)  Al  Beidawi,  Yahya. 

(4)  lidem,  Al  Zamakli.         (5)  V.  .'-iikii  not.  in  F^vang.  lidan.  p.  <»,  '21,  he.  (C)  llo- 

TOcr.  Hymn,  in  Apoll.     Callimach.  Hymn,  in  Ueluni.  (7)  Callimach.  ibiil.     See 

Kor  chap.  3,  p.  239,  Vol.  1 


100  AL  KORAN. 

now  hath  God  provided  a  rivulet  under  thee  ;  and  do  thou  shake 
the  body  of  the  pahn-trcc,  and  it  slial!  let  fall  ripe  dates  upon  thee, 
ready  gathered''.  And  eat,  and  drink,  and  calm  thy  mindK 
Moreover  if  thou  sec  any  man,  and  he  question  Ihce,  say,  Verily 
I  have  vowed  a  fast  unto  the  Merciful  ;  wherefore  1  will  by  no 
means  speak  to  a  man  this  day*^.  So  she  brought  the  child  to  her 
people,  carrying  him  in  her  arms.  And  they  said  unto  her,  0 
Mary,  now  hast  thou  done  a  strange  thing  :  O  sister  of  Aaron'', 
thy  father  was  not  a  bad  man,  neither  was  thy  mother  a  harlot. 
But  she  made  signs  unto  the  child  to  answer  thern  ;  and  they 
said,  How  shall  we  speak  to  him,  who  is  an  infant  in  the  cradle  ? 
Whereupon  the  child  said,  Verily  I  am  the  servant  of  God''  ;  he 
hath  given  me  the  book  of  the  gospel,  and  hatli  appointed  me  a 
prophet.  And  he  hath  made  me  blessed,  wheresoever  I  shall  be  ; 
and  hath  commanded  me  to  observe  prayer,  and  to  give  alms,  so 
long  as  I  shall  live  ;  and  he  hath  made  me  dutiful  towards  my 
mother,  and  hath  not  made  me  proud^  or  unhappy*.  And  peace 
be  on  me  the  day  whereon  I  was  born,  and  the  day  whereon  I 
shall  die,  and  the  day  whereon  I  shall  be  raised  to  life.  This 
ivas  Jesus  the  son  of  Mary  ;  the  Word  of  truth*",  concerning 
whom  they  doubt.     It  is  not  meet  for  God,  that  he  should  have 

Gabriel,  who  stood  somewhat  lower  than  she  (li(l(l).  According  to  a  different  read- 
ing, this  passage  may  be  rendered,  Jlnd  he  called  to  her  from  heneitth  her,  Sfc.  And 
some  refer  the  pronoun,  translated  her,  to  the  palm-tree  :  and  then  it  should  be  be- 
neath it,  Sfc. 

a  And  accordingly,  she  had  no  sooner  spoken  it  than  the  dry  trunk  revived,  and 
shot  forth  green  leaves,  and  a  head  laden  with  ripe  fruit. 

b    Literally,  thine  eye. 

c  During  which  she  was  not  to  speak  to  any  body,  unless  to  acquaint  them  with 
the  reason  of  iier  silence  :  and  some  suppose  she  did  that  by  signs. 

d  Several  Christian  writers  think  the  Koran  stands  convicted  of  a  manifest 
falsehood  in  this  particular,  but  I  am  afraid  the  Mohammedans  may  avoid  the 
charge(2),  as  they  do  by  several  answers.  Some  say  the  virgin  Mary  had  really  a 
brother  named  Aaron,  who  had  the  same  father,  but  a  different  mother :  others  sup- 
pose Aaron  the  brother  of  Moses  is  here  meant,  but  say  Mary  is  called  his  sister, 
either  because  she  was  of  the  Levitical  race  (as  by  her  being  related  to  Elizabeth  it 
should  seem  she  was),  or  by  way  of  comparison:  others  say  that  it  was  a  different 
person  of  that  name  who  was  contemporary  with  her,  and  conspicuous  for  his  good 
or  bad  qualities,  and  that  they  likened  her  to  him  either  by  way  of  commendation, 
or  of  reproach,  &c.(3). 

e  These  were  the  first  words  which  were  put  into  the  mouth  of  Jesus,  to  obviate 
the  imagination  of  his  partaking  of  the  divine  nature,  or  having  a  light  to  the  worship 
of  mankind,  on  account  of  his  miraculous  speaking  so  soon  after  his  birth(4). 

*  "  He  hath  implanted  filial  piety  in  my  heart,  and  has  delivered  me  from  pride, 
which  is  the  companion  of  misery." — Savary. 

f  This  expression  may  either  be  referred  to  Jesus,  as  the  Word  of  God  ;  or  to 
the  account  just  given  of  him. 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  See  chap.  3,  p.  216,  Vol.  I.  (3)  Al  Za- 

makh.  Al  IJeidawi,  Jallalo'ddin,  Yahya,  &c.  (4)  Al  Beidawi,  &c. 


AL  KORAN.  101 

any  son  :  God  forbid  !  When  he  dccrccth  a  thinja;,  he  only  sailh 
unio  it,  Be  ;  and  it  is*.  And  verily  Gon  is  my  l^oiu),  and  your 
Lord  ;  wiiercfore  serve  him  :  this  is  tlie  riglit  way.  Yet  the 
sectaries  differ  among  themselves  coiiccrtiing  Jesus ;  but  wo  be 
unto  those  who  are  unbelievers,  because  of  Me/>  appearance  at  the 
great  day.  Do  thou  cause  them  to  hear,  and  do  tliou  cause  them 
to  see",  on  the  day  whereon  they  shall  come  unto  us  to  he  judged : 
but  the  ungodly  are  this  day  in  a  manifest  errort.  And  do  thou 
forewarn  them  of  the  day  of  sighing,  when  the  matter  shall  be 
determined,  while  they  are  now  sunk  in  negligence,  and  do  not 
believe.  Verily  we  will  inherit  the  earth,  and  \\\\diie.\ev  creatures 
are  therein'*  ;  and  unto  us  shall  they  all  return.  And  remember 
Abraham  in  the  book  of  the  Koran ;  for  he  was  one  of  great 
veracity,  and  a  prophet.  When  he  said  unto  his  father^  0  my 
fiither,  why  dost  thou  worship  that  which  heareth  not,  neither 
seeth,  nor  profiteth  thee  at  all  ?  0  my  father,  verily  a  degree  of 
knowledge  hath  been  bestowed  on  nie,  which  hath  not  been  be- 
stowed on  thee  :  wherefore  follow  me  ;  I  will  lead  thee  into  an 
even  way.  0  my  father,  serve  not  Satan  ;  for  Satan  was 
rebellious  unto  the  Merciful.  0  my  ffUher,  verily  I  fear  lest  a 
punishment  be  inflicted  on  thee  from  the  Merciful,  and  thou 
become  a  companion  of  Satan,  His  father  answered.  Dost  thou 
reject  my  gods,  0  Abraham  ?  If  thou  forbear  not,  I  will  surely 
stone  thee  :  wherefore  leave  me  for  a  long  time.  Jlhraham 
replied,  Peace  he  on  thee  :  I  will  ask  pardon  for  thee  of  my 
Lord  ;  for  he  is  gracious  unto  me.  And  I  will  separate  myself 
from  you,  and  from  the  idols  which  yc  invoke  besides  God  ;  and 
I  will  call  upon  my  Lord  :  it  may  be  that  I  shall  not  be  un- 
successful in  calling  on  my  Lord,  as  ye  arc  in  calling  vpon  them. 
And  when  he  had  separated  himself  from  them,  and  from  the 
idols  which  they  worshipped  besides  God'',  we  gave  him  Isaac 
and  Jacob  ;  and  we  made  each  of  them  a  prophet  ;  and  we 
bestowed  on   them,  through   our  mercy,  the  gift  of  prophecy ^ 

♦  "  God  cannot  have  a  son.  Praise  be  unto  his  name !  He  commands,  and  that 
which  existed  not  startrs  into  life  at  his  \'o\cc"—Savary. 

a  These  woids  arc  vajioiisly  expounded  :  some  taking  them  to  express  admira- 
tion(l)  at  the  quickness  of  tliose  senses  in  the  wicked,  at  the  day  of  judgment,  when 
they  sliaii  plainly  perceive  tiie  torments  prepared  for  them,  though  they  have  been 
deal  and  blind  in  this  life  ;  and  others  supposing  the  words  contain  a  thieat  to  the 
unbelievers,  of  what  they  shall  then  hear  and  see  ;  or  else  a  command  to  Mohammed 
to  lay  before  them  the  terrors  of  that  day (2). 

t  "  What  will  they  not  hear,  what  will  they  not  sec,  when  they  appear  before  our 
tribunal !  Now  they  are  in  utter  blindness."— ^'wrary. 

b  j".  e.  Alone  surviving,  when  all  creatures  shall  be  dead  and  annihilated.  See 
chap.  15,  p.  52,  Vol.  II. 

c     Sec  chap.  6,  p.  323,  &c.  Vol.  I. 

d     By  flying  to  Harran,  and  thence  to  Palestine. 

(1)  See  chap.  18,  p,  88,  Vol.  II.  (2)  Al  Beidawi. 


102  AL  KORAN. 

and  chihlrpji,  and  loealth  ;  and  vvc  caused  them  to  deserve  the 
highest  commendations".  And  rememhcr  Moses  in  the  hook  of 
the  Koran  :  for  he  was  sincerely  upright,  and  was  an  apostle  and 
a  prophet.  And  we  called  unto  him  Irom  the  right  side  of  mount 
Smai,  and  caused  him  to  draw  near,  and  to  discourse  privately 
with  us^.  And  we  gave  him,  through  our  mercy,  his  brother 
Aaron,  a  prophet,  for  his  assistant.  Remember  also  Ismael  in 
the  sa77ie  book  ;  for  he  was  true  to  his  promise*^  ;  and  was  an 
apostle,  and  a  prophet.  And  he  commanded  his  family  to  observe 
prayer,  and  to  give  alms  ;  and  he  was  acceptable  unto  his  Lord. 
And  remember  Edris'^  in  the  same  book  ;  for  he  was  a  just  person, 
«;u/ a  prophet  :  and  we  exalted  him  to  a  high  placed  These 
are  they  unto  whom  God  hath  been  bounteous,  of  the  prophets  of 
the  posterity  of  Adam,  and  of  those  whom  we  carried  w  the  ark 
with  Noah  ;  and  of  the  posterity  of  Abraham,  and  of  Israel,  and 
of  those  whom  we  have  directed  and  chosen.  When  the  signs 
of  the  Merciful  were  read  unto  them,  they  fell  down,  worshipping, 
and  wept :  but  a  succeeding  generation  have  come  after  them, 
who  neglect  prayer,  and  follow  their  lusts  ;  and  they  shall  surely 
fall  into  evil*  :  except  him  who  repenteth,  and  believeth,  and 
doth  that  which  is  right  ;  these  shall  enter  paradise,  and  they 
shall  not  in  the  least  be  wronged :  gardens  of  perpetual  abode 
shall  he  their  reward,  which  the  Merciful  hath  promised  unto 
his  servants,  as  an  object  of  faith  ;  for  his  pi'omise  will  surely 

a    Literally,  We  granted  thetyi  a  Iqfly  tongue  of  truth. 

b  Or,  as  some  expound  it,  Jlnd  we  raised  him  on  high  ;  for,  say  they,  lie  was 
raised  to  so  great  an  elevation,  that  he  heard  the  creaking  of  the  pen  writing  on  the 
table  of  God's  decrees(]). 

c  Being  celebrated  on  that  account;  and  particularly  for  his  behaving  with  that 
resignation  and  constancy  which  he  had  promised  his  father,  on  his  receiving  God's 
command  to  sacrifice  him(2)  :  for  the  Mohammedans  say  it  was  Ismael,  and  not 
Isaac,  whom  he  was  commanded  to  offer. 

(1  Or  Enoch,  the  great-grandfather  of  Noah,  who  had  that  surname  from  his  great 
knowledge;  for  he  was  favoured  wilh  no  less  thantliirty  books  of  divine  revelations, 
and  was  the  first  who  wrote  with  a  pen,  and  studied  the  sciences  of  astronomy  and 
arithmetic,  &c. (3).  / 

The  learned  Bartolocci  endeavours  to  show,  from  the  testimonies  of  the  ancient 
Jews,  that  Enoch,  surnamed  Edris,  was  a  very  different  person  from  the  Enoch  of 
Moses  and  many  ages  younger(4). 

e  Some  understand  by  this  the  honour  of  the  prophetic  office,  and  his  familiarity 
with  God  ;  but  others  suppose  his  translation  is  here  meant :  for  they  say  that  he  was 
taken  up  by  God  into  heaven  at  the  age  of  three  hundred  and  fifty,  having  first  suffered 
death,  and  been  restored  to  life  ;  and  that  he  is  now  alive  in  one  of  the  seven  heavens, 
or  in  paradise(5). 

*  "  A  corrupt  generation  has  succeeded  to  them.  It  hath  forsaken  prayer,  and 
followed  the  torrent  of  its  passions.  It  shall  be  plunged  into  the  stream  of  hell." — 
Savary. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Idem,  Jallalo'ddin,  &.C.  (4)  Dartol. 

Bibl.  Rab.  part  2, p.  845,  (5)  lidem,  Abu'lfeda. 


AL  KORAN.  103 

come  to  be  fulfilled.  Therein  shall  they  hear  no  vain  discourse, 
but  peace"  ;  and  their  provision  shall  be  prepared  for  them  therein 
morning  and  evening.  This  is  paradise,  which  we  will  give  for 
an  inheritance  unto  such  of  our  servants  as  shall  be  pious.  Wc 
descend  noi  from  heaven,  unless  by  the  command  of  thy  Lord  : 
unto  him  belongeth  whatsoever  is  before  us,  and  wliatsoever  is 
behind  us,  and  whatsoever  is  in  the  intermediate  space  ;  neither  is 
thy  Lord  forgetful  o/'Mee^  He  is  the  Lord  of  heaven  and  earth, 
and  of  whatsoever  is  between  them  :  wherefore  worship  him, 
and  be  constant  in  his  worship.  Dost  thou  knovv  any  named 
like  him<=  ?  Man  saith'',  After  I  shall  have  been  dead,  shall  I 
really  be  brought  forth  alive  from  the  grave?  Doth  not  maa 
remember  that  we  created  him  heretofore,  when  he  was  nothing  ? 
But  by  thy  Lord  we  will  surely  assemble  them  and  the  devils 
to  judgment" ;  then  will  we  set  them  round  about  hell  on  their 
knees  :  afterwaixls  we  will  draw  forth  from  every  sect  such  of 
them  as  shall  have  been  a  more  obstinate  rebel  against  the  Merci- 
fuF  ;  and  we  best  know  which  of  them  are  more  worthy  to  be 
burned  therein??.  There  shall  be  none  of  you  but  shall  approach 
near  the  same''  :  this  is  an  established  decree  with  thy  Lord. 
Afterwards  we  will  deliver  those  who  shall  have  been  pious,  but 
we  will  leave  the  ungodly  therein  on  their  knees.  When  our 
manifest  signs  are  read  unto  them,  the  infidels  say  unto  the  true 

a    i.  e.  Words  of  peace  and  comfort;  or  the  salutations  of  the  angels(l),  &c. 

b  These  are  generally  supposed  to  have  been  the  words  of  the  angel  Gabriel,  ia 
answer  to  Mohammed's  complaint  for  his  long  delay  of  fifteen,  or  according  to  another 
tradition,  of  forty  days,  before  he  brought  him  instructions  what  solution  he  should 
give  to  the  questions  which  had  been  asked  him  concerning  the  sleepers,  Dhu'l- 
karnein,  and  the  spirit(2). 

Others,  however,  are  of  opinion  that  they  are  the  words  which  the  godly  will  use 
at  their  entrance  into  paradise  ;  and  that  their  meaning  is.  We  take  up  our  abode 
here  at  the  command  and  through  the  mercy  of  God  alone,  toho  rulcth  all  things, 
past,  future,  and  present ;  and  who  is  not  forgetful  of  the  works  of  his  serva7its{3) , 

c     That  is.  Deserving,  or  having  a  right  to  the  name  and  attributes  of  God. 

d     Some  suppose  a  particular  person  is  here  meant,  namely,  Obba  Ebn  Khalf(4). 

c  It  is  said  that  every  infidel  will  appear,  at  the  day  of  judgment,  chained  to  the 
devil  who  seduced  him(5). 

f  Hence,  says  al  Beidawi,  it  appears  that  God  will  pardon  some  of  the  rebellious 
people.  But  perhaps  the  distinguishing  the  unbelievers  into  different  classes,  in  order 
to  consign  them  to  different  places  and  degrees  of  torment,  is  here  meant. 

g  viz.  The  more  obstinate  and  perverse,  and  especially  the  heads  of  sects,  who 
will  suffer  a  double  punishtnent  for  their  own  errors  and  their  seducing  of  others. 

h  For  the  true  believers  must  also  pass  by  or  through  hell,  but  the  fire  will  be 
damped,  and  the  flames  abated,  so  as  not  to  hurt  them,  though  it  will  lay  hold  on  the 
others.  Some,  however,  suppose  that  the  words  intend  no  more  than  the  passage 
over  the  narrow  bridge,  which  is  laid  over  hell(6). 

(1)  See  chap.  10,  p.  397,  Vol.  I.  (2)  See  before,  p.  88.  (3)  Al  Bcidnwi. 

(1)  See  chap.  IG,  p.  5G,  Vol.  II.  (5)  Al  Beidawi.  (G)  Idem.     Seethe  Pre- 

lim. Disc.  vS  IV.  p.  102,  Vol.  I. 


104  AL  KORAN. 

believers,  Which  of  the  two  parties  is  in  the  more  eligible  condi- 
tion, and  Jbrmeth  the  more  excellent  assembly''  ?     But  how  many- 
generations  have  we  destroyed  before  them,  which  excelled  them 
in  wealth,  and  in  outward  appearance  ?     Say,  Whosoever  is  in 
error,  the  Merciful  will  grant  him  a  long  and  prosperous  life,  until 
they  see  that  with  which  they  are  threatened,  whether  it  be  the 
punishment  of  this  life,  or  that  of  the  last  hour  ;  and  hereafter 
they  shall  know  who  is  in  the  worse  condition,  and  the  weaker  in 
forces*.      God  shall  more  fully  direct  those  who  receive  direction ; 
and  the  good  works  which  remain ybr  ever  are  better  in  the  sight 
of  thy  Lord  than  ivor Idly  possessions,  in  respect  to  the  reward, 
and  more  eligible  in  respect  to  the  future  recompense.    Hast  thou 
seen  him  who  believeth  not  in  our  signs,  and  saith,  I  shall  surely 
have  riches  and  children  bestowed  on  mp>  ?     Is  he  acquainted 
with  the  secvets  oj' ftttiiriti/ ;  or  hath  he  received  a  covenant 
from  the  Merciful  that  it  shall  be  so  ?     By  no  means.      We  will 
surely  write  down  that  which   he  saith  ;  and   increasing  we  will 
increase  his  punishment!  :  and  we  will  be  his  heir  as  to  that  which 
he  speaketh  of*^ ;  and  on  the  last  day  he  shall  appear  before  us 
alone  and  naked.     They  have  taken  other  gods,   besides  God, 
that  they  may  be  a  glory^  unto  them.     By  no  means.      Hereafter 
shall  they  deny  their  worship*'  ;  and  they  shall  become  adver- 
saries'^ unto  them.      Dost  thou  not  see  that  we  send  the  devils 
against  the  infidels,  to  incite  them   to  sin  by  their  instigations  ? 
Wherefore  be  not  in  haste  to  call  down  destruction  upon  them  ; 
for  we  number  unto   them  a  determined  number  of  days  of 
respite.     On  a  certain  day  we  will  assemble  the  pious  before  the 

a  Viz.  Of  us,  or  of  you.  When  the  Koreish  were  unable  to  produce  a  composi- 
tion to  equal  the  Koiaii,  they  began  to  glory  in  their  wealth  and  nobility,  valuing 
tiiemselves  highly  on  that  account,  and  despising  the  followeis  of  Mohammed. 

*  "Alay  the  Merciful  lengthen  the  days  of  those  who  are  plunged  into  error!  to 
the  end  that  they  may  see  the  fulfiln)ent  of  our  threats,  whether  in  this  woild  or 
in  the  other.  Then  will  they  know  who  are  the  most  unhappy,  and  the  most  de- 
void of  succour." — Savary. 

b  This  passage  was  revealed  on  account  of  al  As  Ebn  Wayel,  who  being  indebted 
to  Khabbab,  when  he  demanded  the  nionej',  refused  to  pay  it,  unless  he  would  deny 
Mohammed  ;  to  whicli  proposal  Khabbab  answered,  that  he  would  never  deny  that 
prophet,  neither  alive,  nor  dead,  nor  when  he  should  be  raised  to  life  at  the  last  day  ; 
therefore  replied  al  As,  When  thou  art  raised  again,  come  to  me,  for  I  shall  then  have 
abundance  of  riches,  and  children,  and  J  will  pay  you(l). 

f  "  He  flattereth  himself  vainly.  We  will  write  down  his  ostentation,  and  will 
increase  his  punishment." — Savary. 

c  i.  e.  He  shall  be  obliged  to  leave  all  his  wealth  and  his  children  behind  him  at 
his  death. 

d  viz.  At  the  resurrection,  when  the  idolaters  shall  disclaim  their  idols,  and  the 
idols  their  worshippers,  and  shall  mutually  accuse  one  another(2). 

e     Or,  the  co7itrarij;  that  is  to  say,  a  disgrace  instead  of  an  honour. 

(1)  Al  Beidawi,  Jallalo'Udin,  (;2)  See  chap.  6,  p.  316,  and  chap.  10,  p.  400, 

Vol.  I. 


AL  KORAN.  105 

Merciful  iii  an  honourahh  manner ,  as  ambassadors  come  into 
the  presence  of  a  prince  :  but  we  will  drive  the  wicked  into 
hell,  as  cattle  are  driven  to  water  :  they  shall  obtain  no  inter- 
cession, except  he  only  who  hath  received  a  covenant  from  the 
Merciful''.  They  say,  The  Merciful  hath  begotten  issue.  Now 
have  ye  uttered  an  impious  thing  :  it  wantbth  little  but  that  on 
occasion  thereof  the  heavens  be  rent,  and  the  earth  cleave  in 
sunder,  and  the  mountains  be  overthrown  and  fall,  for  that  they 
attribute  children  unto  the  Merciful  ;  whereas  it  bccometh  not 
God  to  beget  children.  Verily  there  is  none  in  heaven  or  on 
earth  but  shall  approach  the  Merciful  as  his  servant.  He  en- 
compasseth  tlicm  by  his  knowledge  and  poiver,  and  numbereth 
them  with  an  exact  computation  :  and  they  shall  all  come  unto 
him  on  the  day  of  resurrection,  destitute  both  of  helpers  and 
followers.  But  as  for  those  who  believe  and  do  good  works,  the 
Merciful  will  bestow  on  them  love^  Verily  we  have  rendered 
the  Koran  easy  for  thy  tongue,  that  thou  mayest  thereby  declare 
our  promises  unto  the  pious,  and  mayest  thereby  denounce  threats 
unto  contentious  people.  And  how  many  generations  have  we 
destroyed  before  them  ?  Dost  thou  find  one  of  them  remaining  ? 
Or  dost  thou  hear  so  much  as  a  whisper  concerning  them*? 


CHAPTER  XX. 

Intitled,  T.  H.*^  ;  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 
T.  H.     We  have  not  sent  down  the  Koran  unto  thee,  that 

a  That  is,  except  he  who  shall  be  a  subject  properly  disposed  to  receive  that  fa- 
vour by  having  professed  Islam.  Or,  the  words  may  also  be  translated,  according  to 
another  exposition,  They  shall  not  obtain  the  intercession  of  any  except  the  inter- 
cession of  him,  fyc.  Or  else,  J^Tone  shall  be  able  to  make  intercession  for  others, 
except  they  who  shall  have  received  a  covenant  (or  permisssion)  from  God  ;  i.  e. 
who  shall  be  qualified  for  that  office  by  faith,  and  good  works,  according  to  God's 
promise,  or  shall  have  special  leave  given  him  by  God  for  that  purpose(l). 

b  viz.  The  love  of  God  and  all  the  inhabitants  of  heaven.  Some  suppose  this 
verse  was  revealed  to  comfort  the  Moslems  who  were  hated  and  despised  at  Mecca, 
on  account  of  their  faith,  by  the  promise  of  their  gaining  the  love  and  esteem  of 
mankind  in  a  short  lime. 

*  "  Of  so  many  generations  which  we  have  annihilated,  canst  thou  call  back  even 
one  man  ?     Do  they  make  the  slightest  murmur  heard  ?" — Savary. 

c    The  signification  of  these  letters,  which  being  prefixed  to  the  chapter,  are 

(1)  Al  Beidawi.     See  chap.  2,  pp.  225,  226,  &c.,  Vol  I. 

Vol.  H.— 0 


106  AL  KORAN. 

thou  shouklest  be  unhappy"  ;  but  for  an  admonition  unto  him 
who  feareth  God :  being  sent  down  from  him  who  created  the 
earth,  and  the  lofty  heavens.  The  Merciful  sitteth  on  his  throne: 
unto  him  helongeth  whatsoever  is  in  heaven  and  on  earth,  and 
whatsoever  is  between  them,  and  whatsoever  is  under  the  earth. 
If  thou  pronounce  thy  prayers  with  a  loud  voice,  know  that  it 
is  not  necessary  in  respect  to  God;  for  he  knoweth  that  which 
is  secret,  and  what  is  yet  more  hidden*.  God  !  there  is  no  God 
but  he  :  he  hath  most  excellent  names'*.  Hast  thou  been  informed 
of  the  history  of  Hoses'^  ?  When  he  saw  fire,  and  said  unto  his 
family.  Tarry  ye  here  ;  for  I  perceive  fire  :  peradventure  I  may 
bring  you  a  Jorand  thereout,  or  may  find  a  direction  in  our  way 
by  the  fire"".  And  when  he  was  come  near  unto  it,  a  voice  called 
unto  him,  saying,  0  Moses,  verily  1  am  thy  Lord  :  wherefore 
put  off  thy  shoes'* ;  for  thou  art  in  the  sacred  valley  Towa.  And 
I  have  chosen  thee  ;  therefore  hearken  with  attention  unto  that 

therefore  taken  lor  Ike  titlfe,  is  u[icertain(l).  Some,  howevej-,  imagine  they  stand 
for  Ya  rajol,i.  e.  O  tnan  !  which  interpretation,  seeming  not  easily  to  be  accounted 
for  from  the  Arabic,  is  by  a  certain  tradition  deduced  from  the  Elhiopic(2):  or  for  Ta, 
i.  e.  tread  ;  telling  us  that  Mohammed,  being  employed  in  watching  and  prayer  the 
night  this  passage  was  revealed,  stood  on  one  foot  only,  but  was  hereby  commanded 
to  ease  himself  by  setting  both  feet  to  the  ground.  Others  fancy  the  first  letter 
stands  for  Tuba,  beatiUcde ;  and  the  latter  for  Hawiyat,  the  name  of  the  lower 
apartment  of  hell.  Tah  is  also  an  interjection  commanding  silence,  and  may  properly 
enough  be  used  in  this  place.  .    - 

a  Either  by  reason  of  thy  zealous  solicitude  for  the  conversion  of  the  infidels,  or 
thy  fatiguing  thyself  by  watching  and  other  religious  exercises  ;  for  it  seems  the 
Koreish  urged  the  extraordinary  fatigues  he  underwent  in  those  respects,  as  the  con- 
sequence of  his  having  left  their  religion(3). 

*  "  The  deed  which  thou  dost  in  open  day,  and  that  which  thou  veilest  in  the 
shades  of  mystery,  are  equally  known  to  him." — Savary. 

b     See  chap.  7,  p.  360,  Vol.  I. 

c  The  relation  of  the  story  of  Moses,  which  takes  up  the  greatest  part  of  this 
chapterj  was  designed  to  encourage  Mohammed,  by  his  example,  to  discharge  the 
prophetic  office  with  firmness  of  mind,  as  being  assured  of  receiving  the  like  assist- 
ance from  God  :  for  it  is  said  this  chapter  was  one  of  the  first  that  were  revealed(4). 

d  The  commentators  say,  that  Moses,  having  obtained  leave  of  Shoaib,  or  Jethro, 
his  father-in-law,  to  visit  his  mother,  departed  with  his  family  from  Midian  towards 
Egypt ;  but  comingto  the  valley  of  Towa,  wherein  mount  Sinai  stands,  his  wife  fell 
in  labour,  and  was  delivered  of  a  son,  in  a  very  dark  and  snowy  night ;  he  had  also 
lost  his  way,  and  his  cattle  were  scattered  from  him,  when  on  a  sudden  he  saw  a  fire 
by  the  side  of  a  mountain,  which  on  his  nearer  approach  he  found  burning  in  a  green 
bush  (5). 

e  This  was  a  mark  of  humility  and  respect :  though  some  fancy  there  was  some 
uncleann«ss  in  the  shoes  themselves,  because  they  were  made  of  the  skin  of  an  ass 
not  dressed (6  ) 

(I)  See  the  Prelim.  Disc.  §  III.  p.  75,  &c.  Vol.  I.  (2)  Moham.  Ebn  Abd  a\  Baki, 

ex  trad.  Acrem»  Ebn  Abi  Sofian.  (3)  Al  Beidawi.  (4)  Idem.  (5)  Idem. 

(6)  Idem. 


AL  KORAN.  107 

vvhicli  is  revealed  unto  thee.     Verily  I  am  God  ;  there  is  no  god 

beside  me  ;  wherefore  worship  me,  and  perform  thy  prayer  in 

remembrance  of  me.     Verily  the  hour  cometh  :  I   will  surely 

manifest  the  same,  that  every  soul   may  receive  its  reward  for 

tliat  which  it  hatli  deliberately  done.     Let  not  him  who  believelh 

not  therein,  and  who  followeth  his  lust,  prevent  thee  from  believing 

in  the  same,  lest  thou  perish.     Now  what  is  that  in  thy  right 

hand,  0  Moses  ?     He  answered,   It  is  my  rod  whereon  I  lean, 

and   with  which    I   beat  down   leaves  for  my  flock  ;  and  I  have 

other  uses  for  it^      God  said  unto  him,,  Cast  it  down,  0  Moses. 

And  he   cast  it  down,  and  behold,  it  became  a  serpent**,  which 

ran  about.      God  said,  Take  hold   on   it,  and  fear  not*^  :  we  will 

reduce  it  to  its  former  condition.      And  put  thy  right  hand  under 

thy  left  arm  :  it  shall  come   forth   white'*,   without   any   hurt. 

This  shall  be  another  sign  :  that  we  may  show  thee  some  of  our 

greatest  signs.     Go  unto  PharaoH  :  for  he  is  exceedingly  impious. 

Moses  answered.  Lord,  enlarge  my  breast"*-,  and  make  what  thou 

hast  commanded  me  easy  unto  me  :  and   loose  the  knot  of  my 

tongue,  that  they  may  understand  my  speech'-'.     And  give  me  a 

counsellor*"  of  my  family,  namely,  Aaron  my  brother.      Gird  up 

my  loins  by  him,  and  make  him  my  colleague  in  the  business  : 

that  we  may  praise  thee  greatly,  and  may  remember  thee  often  ; 

for  thou  regardcst  us.      God  replied,  Now  hast  thou  obtained  thy 

request,  0  Moses  :  and  we  have  heretofore   been  gracious  unto 

thee,  another  time  ;  when  we  revealed   unto  thy  mother  that 

a  As  to  drive  away  wild  beasts  from  my  flock,  to  carry  my  bottle  of  water  on,  to 
stick  up  and  liang  my  upper  garment  on,  to  shade  me  fro|n  the  sun ;  and  several  other 
uses  enumerated  by  the  commentators. 

b  Which  was  at  first  no  bigger  than  the  rod,  but  afterwards  swelled  to  a  prodigious 
size(l). 

c  When  Moses  saw  the  serpent  move  about  with  great  nimbleness,  and  swallow 
stones  and  trees,  he  was  greatly  terrified,  and  fled  from  it ;  but  recovering  his  courage 
at  these  words  of  God,  he  had  the  boldness  to  take  the  serpent  by  the  jaws(2). 

d     See  chap.  T,  p.  350,  Vol.  I.     (His  hand  was  covered  with  a  white  leprosy,  say 
Gelaleddin,  from  which  he  felt  no  pain. — Savary)- 

*  "  Lord,  replied  Moses,  expand  my  heart." — Savary. 

e  For  Moses  had  an  impediment  in  his  speech,  which  was  occasioned  by  the 
following  accident.  Pharaoh  one  day  carrying  him  in  his  arms,  when  a  child,  he 
suddenly  laid  hold  of  his  beard,  and  plucked  it  in  a  very  rough  manner,  which  put 
Pharaoh  into  such  a  passion,  that  he  ordered  him  to  be  put  to  death  :  but  Asia,  his 
wife,  representing  to  him  that  he  was  but  a  child,  who  could  not  distinguish  between 
a  burning  coal  and  a  ruby,  he  ordered  the  experiment  to  be  made  ;  and  a  live  co.il 
and  a  ruby  being  set  before  Moses,  he  took  the  coal  and  put  it  into  his  mouth,  and 
burnt  his  tongue  :  and  thereupon  he  was  pardoned.  This  is  a  Jewish  story  a  little 
altered(3). 

f  The  Arabic  word  is  Wazir,  which  signifies  one  who  has  the  chief  administra- 
tion of  aflairs  under  a  prince. 

(I)  Al  Heidawi.  (2)  Idem.  (3)  V.  Shalsh.  TInkkab.  p.  II. 


108  AL  KORAN. 

which  was  revealed  unto  her^,  saying.  Put  him  into  the  ark,  and 
cast  him  into  the  river,  and  the  river  shall  throw  him  on  the  shore  ; 
and  my  enemy  and  his  enemy  shall  take  him  and  bring  him  up^  ; 
and  I  bestowed  on  thee  love  from  me%  that  thou  mightest  be  bred  up 
under  my  eye.  When  thy  sister  went  and  said,  Shall  1  bring  you 
unto  one  who  will  nurse  the  child'^?  So  we  returned  thee  unto  thy 
mother,  that  her  mind  might  be  set  at  ease,  and  that  she  might 
not  be  afflicted.  And  thou  slewest  a  soul,  and  we  delivered  thee 
from  trouble'';  and  we  proved  thee  by  several  trials*":  and  after- 
wards thou  didst  dwell  some  years^  among  the  inhabitants  of 
Madian.  Then  thou  earnest  hither  according  to  our  decree,  0 
Moses;  and  I  have  chosen  thee  for  myself:  luherefore  go  thou  and 
thy  brother'^  with  my  signs;  and  be  not  negligent  in  remembering 
me.  Go  ye  unto  Pharaoh,  for  he  is  excessively  impious:  and 
speak  mildly  unto  him;  peradventure  he  will  consider,  or  will 
fear  our  threats*.     They  answered,  0  Lord,  verily  we  fear  lest 

a  The  commentators  are  not  agreed  by  what  means  this  revelation  was  made ; 
whether  by  private  inspiration,  by  a  dream,  by  a  prophet,  or  by  an  angel. 

b  The  commentators  say,  that  his  mother  accordingly  made  an  ark  of  the  papyrus, 
and  pitched  it,  and  put  it  in  some  cotton  ;  and  having  laid  the  child  therein,  commit- 
ted it  to  the  river,  a  branch  of  which  went  into  Pharaoh's  garden :  that  the  stream 
carried  the  ark  thither  into  a  fishpond,  at  the  head  of  which  Pharaoh  was  then  sitting, 
with  his  wife  Asia,  the  daughter  of  Mozahem  ;  and  that  the  king,  having  commanded 
it  to  be  taken  up  and  opened,  and  finding  in  it  a  beautiful  child,  took  a  fancy  to  it, 
and  ordered  it  to  be  brought  up(l). 

Some  writers  mention  a  miraculous  preservation  of  Moses  before  he  was  put  into 
the  ark ;  and  tell  us,  that  his  mother  having  hid  him  from  Pharaoh's  officers  in  an 
oven,  his  sister,  in  her  mothei's  absence,  kindled  a  large  fire  in  the  oven  to  heat  it, 
not  knowing  the  child  was  there,  but  that  he  was  afterwards  taken  out  unhurt(2). 

c  That  is,  I  inspired  the  love  of  thee  into  the  hearts  of  those  who  saw  thee,  and 
particularly  into  the  heart  of  Pharaoh. 

d  The  Mohammedans  pretend  that  several  nurses  were  brought,  but  the  child  re- 
fused to  fake  the  breast  of  any,  till  his  sister  Miriam,  who  went  to  learn  news  of  him, 
told  them  she  would  find  a  nurse,  and  brought  his  mother(3). 

e  Moses  killed  an  Egyptian,  in  defence  of  an  Israelite,  and  escaped  the  danger  of 
being  punished  for  it,  by  flying  to  Midian,  which  was  eight  days'  journey  distant 
from  Mesr(4). 

The  Jews  pretend  he  was  actually  imprisoned  for  the  fact,  and  condemned  to  be 
beheaded,  but  that,  when  he  should  have  suffered,  his  neck  became  as  hard  as  ivory, 
and  the  sword  rebounded  on  the  execulioner(5). 

f  For  he  was  obliged  to  abandon  his  country  and  his  friends,  and  to  travel  several 
days,  in  great  terror  and  want  of  necessary  provisions,  to  seek  a  refuge  among  stran- 
gers ;  and  was  afterwards  forced  to  serve  for  hire,  to  gain  a  livelihood. 

g    J.  e.  Ten (6). 

h  Aaron  being  by  this  time  come  out  to  meet  his  brother,  either  by  divine  in- 
spiration, or  having  notice  of  his  design  to  return  to  Egypt(7). 

*  "  Go  unto  Pharaoh.  His  heart  is  hardened  in  crime.  Speak  mildly  unto  him, 
that  he  may  open  his  eyes,  and  may  fear." — Savary. 

(1 )  Al  Reidawi.  (2)  Almlfeda,  &e.  (3)  Al  Beidawi.  (4)  Idem. 

(5)  Shalsh.  Hakkab.  p.  H.  (6)  Al  Beidawi.  (7)  Idem. 


AL  KORAN.  109 

he  be  precipitately  violent  against  us,  or  lest  he  transgress  more 
exorhilantly.     God  replied,  Fear  not,  for  I  am  with  you:  I  will 
hear  and  will  see.    Go  ye  therefore  unio  him,  and  say.  Verily  we 
are  the  messengers  of  thy  Loud:  wherefore  send  the  children  of 
Israel  with  us,  and  do  not  afllict  them.     Now  are  we  come  unto 
thee  with  a  sign  from  thy  Lord:  and  peace  be  upon  him  who  shall 
follow  the  true  direction.      Verily  it  hath  been  revealed  unto  us, 
that  a  punishment  shall  he  injlictcd  on  him  who  shall  charge  us 
•with  imposture,  and  shall  turn  back.     Jlnd  when  they  had  de- 
livered their  message^  Pharaoh  said.  Who  is  your  Lord,   O 
Moses?   He  answered,  Our  Loud  is  he  who  giveth  all  things:  he 
hath  created  them,  and  directeth  them  by  his  providence.     Pha- 
raoh said,  What  therefore  Is  the  condition  of  the  former  genera- 
tions^*?    Moses  answered,  The  knowledge  thereof  is  with  my 
Loud,  in  the  book  of  his  decrees:  my  Lord  erreth  not,  neither 
doth  he  forget.     It  is  he  who  hath  spread  the  earth  as  a  bed  for 
you,  and  hath  made  you  paths  therein;  and  who  sendeth  down 
rain  from  heaven,  whereby  we  cause  various  kinds  of  vegetables 
to  spring  forth;  saying,  Eat  of  part,  and  feed  your  cattle  luith 
other  part  thereof.     Verily  herein  are  signs  unto  those  who  are 
endued  with  understanding.     Out  of  the  ground  have  we  created 
you;  and  to  the  same  will  we  cause  you  to  return,  and  we  will 
bring  you   forth  from  thence  another  time.     And  we    showed 
Pharaoh  aW  our  signs  iv hie h  ive  had  empowered  Moses  to  per- 
form: but  he  accused  him  of  imposture,  and  refused  to  believe; 
and  he  said.  Art  thou  come  unto  us  that  thou  mayest  dispossess 
us  of  our  land  by  thy  enchantments,  0  Moses  ?    Verily  we  will 
meet  thee  with  the  like  enchantments:  wherefore  fix  an  appoint- 
ment between  us  and  thee;  we  will  not  fail  it,  neither  shalt  thou, 
in  an  equal  place.     Moses  answered,  Let  your  appointment  be  on 
the  day  oi your  solemn  feast'';  and  let  the  people  be  assembled  in 
open  dayt.    And  Pharaoh  turned  away  from  Moses,  and  gathered 
together  the  most  expert  m,agicians,  to  execute  his  stratagem; 
and  then  came  to  the  appointment.     Moses  said  unto  them.  Wo 
be  unto  you!  do  not  devise  a  lie  against  God",  lest  he  utterly  de- 
stroy you  by  some  judgment:  for  he  shall  not  prosper  who  de- 
viscth  lies.     */ind  the  magicians  disputed  concerning  their  affair 
among   themselves,   and  discoursed   in   private:  and   they  said, 
These  two  are  certainly  magicians:  they  seek  to  dispossess  you  of 

a    viz.  As  to  happiness  or  misery  after  dealh. 

*  "  What,  then,  was  the  design  of  the  ancient  people'  ?  continued  the  prince." — 
Savary. 

b     Which  was  probably  the  first  day  of  their  new  year. 

f  "  Let  (lie  assemblage  take  place  on  a  feast  day,  replied  Moses.  It  will  be  ren- 
dered more  solemn  by  the  concourse  of  the  people." — Savary. 

c    By  saying  the  miracles  performed  in  his  name  are  the  elTccts  of  magic. 

•  lit  worshipping  idols. — Savary. 


110  AL  KORAN. 

your  land  by  their  sorcery;   and  to  lead  away  luith  them  your 
chiefest  and  most  considerable  men.      Wherefore  collect  all  your 
cunning,  and  then  come  in  order:  for  he  shall  prosper  this  day, 
who  shall  be  superior*.     They  said,  0  Moses,  whether  wilt  thou 
cast  down  thy  rod  first,  or  shall  we  be  the  first  who  cast  down 
our  rods  ?   He  answered.  Do  ye  cast  down  your  rods  first.    And 
behold,  their  cords  and   their  rods  appeared  unto  him,  by  their 
enchantment,  to  run  about  like  serpeyits"^:  wherefore  Moses  con- 
ceived fear  in  his  heart.     But  we  said  unto  him,  Fear  not;  for 
thou  shalt  be  superior:   therefore  cast  down  the  rod  which  is  in 
thy  right  hand;  and   it  shall  swallow  up  ^Ae  seeming  serpents 
which  they  have  made:  for  what  they  have  made  is  only  the  de- 
ceit of  an  enchanter;  and  an  enchanter  shall  not  prosper,  whither- 
soever he  Cometh.  And  the  magicians,  when  they  saw  the  mira- 
cle which  Moses  -performed,  fell  down  and  worshipped,  saying. 
We  believe  in  the  Lord  of  Aaron  and  of  Moses.     Pharaoh  said 
unto  them.  Do  ye  believe  in  him  before  I  give  you  permission  ? 
Verily  this  is  your  master,  who  hath  taught  you  magic.      But  I 
will  surely  cut  off  your  hands  and  your  feet  on  the  opposite  sides; 
and  I  will  crucify  you  on  trunks  of  palm-trees"':  and  ye  shall  know 
which  of  us  is  more  severe  in  punishing,  and  can  longer  protract 
your  pains\.   They  answered.  We  will  by  no  means  have  greater 
reo-ard  unto  thee  than  unto  those  evident  miracles  which  have 
been  shown  us,  or  than  unto  him  who  hath  created  us.  Pronounce 
therefore  that  sentence  against  us  which  thou  art  about  to  pro- 
nounce: for  thou  canst  only  give  sentence  as  to  this  present  life. 
Verily  we  believe  in  our  Lord,  that  he  may  forgive  us  our  sins, 
and  the  sorcery  which  thou  hast  forced  us  to  exercise :  for  God  is 
better  to  reward,  and  more  able  to  prolong  punishment  than 
thou.  Verily  whosoever  shall  appear  before  his  Lord  on  the  day 
of  judgment,  polluted  with  crimes,  shall  have  hell /or  his  re- 
tvard;  he  shall  not  die  therein,  neither  shall  he  live.     But  who- 
ever shall  appear  before  him,  having  been  a  true  believer,  and 
shall  have  worked  righteousness,  for  these  are  prepared  the  high- 
est degrees  of  happiiiess  ;  namely .^  gardens  of  perpetual  abode% 
which  shall  be  watered  by  rivers;  they  shall  remain  therein  for 
ever:  and  this  shall  be  the  reward  of  him  who  shall  be  pure.   And 
we  spake  by  revelation  unto  Moses,  saying,  Go  forth  with  my 

*  "  Unite,  added  Moses,  the  secrets  of  your  art.  Come  in  order,  and  let  this  day 
crown  the  victors  with  glory."— Salary. 

a  They  rubbed  them  over  with  quicksilver,  which  being  wrought  upon  by  the 
heat  of  the  sun,  caused  them  to  move(l).     See  chap.  7,  p.  350,  Vol.  I. 

b     See  ibid. 

\  "  You  shall  know  whether  your  God  or  I  can  be  most  persevering  and  rigorous 
in  punishing."— -Salary. 

c    Literally,  gardens  o/Eden  ;  see  chap.  9,  p.  386,  Vol.  I. 

(I)  Al  Beidawi. 


AL  KORAN.  Ill 

servants  out  of  Egypt  by  night;  and  smite  the  waters  with  thy 
rod,  and  fnalce  them  a  dry  path  through  the  sea":  be  not  appre- 
hensive oi  Pharaoh^ s  overtaking  thee;  neither  be  tliou  afraid. 
And  lahcn  Moses  had  done  so,  Pharaoh  followed  them  with  his 
forces;  and  the  luatcrs  of  the  sea  overwiiclmed  them.  And  Pha- 
raoh caused  his  people  to  err,  neither  did  he  direct  them  aright. 
Thus,  O  children  of  Israel,  we  delivered  you  from  your  enemy; 
and  we  appointed  you  the  right  side  of  mount  Sinai  to  discourse 
with  Moses  and  to  give  him  the  law;  and  we  caused  manna  and 
quails  to  descend  upon  you'',  saying,  Eat  of  the  good  things 
which  we  have  given  you  for  food  ;  and  transgress  not  there- 
in%  lest  my  indignation  fall  on  you  ;  and  on  whomsoever 
my  indignation  shall  fall,  he  shall  go  down  headlong  iiito 
perdition.  But  I  luill  be  gracious  unto  him  who  shall  repent 
and  believe,  and  shall  do  that  which  is  right ;  and  ivho  shall 
be  rightly  directed.  What  hath  caused  thee  to  hasten  from  thy 
people,  O  Moses,  to  receive  the  laio'^?  He  answered.  These 
follow  close  on  my  footsteps  ;  but  I  have  hastened  unto  thee, 
0  Lord,  that  thou  mightest  be  well  pleased  ivith  me.  God 
said,  We  have  already  made  a  trial  of  thy  people,  since  thy 
departure"';   and    al    Sameri^  hath  seduced    them    to  idolatry. 

a  The  expositors  add,  that  the  sea  was  divided  into  twelve  separate  paths,  one 
for  each  tiibe(l):  a  fable  borrowed  from  the  Jews(2). 

b     See  chap.  2,  p.  195,  Vol.  I. 

c     By  ingratitude,  excess,  or  insolent  behaviour. 

d  For  Mosesi  it  seems,  outwent  the  seventy  elders,  who  had  been  chosen,  in 
obedience  to  the  divine  command,  to  accompany  him  to  tlie  mount(3),  and  appeared 
before  God  while  they  were  at  some,  though  no  great,  distance  behind  him. 

e  They  continued  in  the  worship  of  the  true  God  for  the  first  twenty  days  of 
Moses's  absence,  which,  by  taking  the  nights  also  into  their  reckoning,  they  com- 
puted to  be  forty,  and  at  their  expiration  concluded  they  had  stayed  the  full  lime 
which  Moses  had  commanded  them,  and  so  fell  into  the  worship  of  the  golden 
calf(-l). 

f  This  was  not  his  proper  name,  but  he  had  this  appellation  because  he  was  of  a 
certain  tribe  among  the  Jews  called  Samaritans  (wherein  the  Mohammedans  strangely 
betray  their  ignorance  in  history);  though  some  say  he  was  a  proselyte,  but  a  hypo- 
critical one,  and  originally  of  Kirman,  or  some  other  country.  His  true  name  was 
Moses,  or  Musa,  Ebn  Dhafar(5). 

Selden  is  of  opuiion  that  this  person  was  no  other  than  Aaron  himself  (who  was 
really  the  maker  of  the  calf),  and  that  he  is  here  called  al  Sameri,  from  the  Hebrew 
verb  shamar,  to  keep{G)\  because  he  was  the  Keeper  or  Guardian  of  the  children  of 
Israel  during  his  brother's  absence  in  the  mount;  which  is  a  very  ingenious  conjec- 
ture, not  absolutely  inconsistent  with  the  text  of  the  Koran  (though  Mohammed  seems 
to  have  mistaken  al  Sameri  for  the  name  of  a  different  person),  and  offers  a  much 
more  probable  origin  of  that  appellation,  than  to  derive  it,  as  the  Mohammedans  do, 
from  the  Samaritans,  who  were  not  formed  into  a  people,  nor  bore  that  name  till 
many  ages  after. 

(1)  Al  Beidawi,  Abiilfed.  in  Hist.  (2)  V.  R.  Eliezer,  Pirke,  c.  42.  (3)  See 

chap.  2,  p.  197,  chap.  7,  p.  356,  &c.  Vol.  I.  (4)  Al  Beidawi.  (5)  Idem. 

(6)  Seldcu.  de  Uiis  Syris,  Synt  1.  c.  4. 


112  AL  KORAN. 

Wherefore  Moses  returned  unto  his  people"  in  great  wrath,  and 
exceedingly  afflicted.  Jlndhe  said,  0  my  people,  had  not  your 
Lord  promised  you  a  most  excellent  promise*"  ?  Did  the  time 
of  my  absence  seem  long  unto  you*  ?  Or  did  ye  desire  that 
indignation  from  your  Lord  should  fall  on  you,  and  therefore 
failed  to  keep  the  promise  which  ye  made  me  ?  They  answered, 
We  have  not  failed  in  what  we  promised  thee  of  our  own  autho- 
rity ;  but  we  were  made  to  carry  in  several  loads  of  gold  and 
silver,  q/the  ornaments  of  the  people^  and  we  cast  them  into  the 
fire  ;  and  in  like  manner  al  Sameri  also  cast  in  lohat  he  had  col- 
lected, and  he  produced  unto  them  a  corporeal  calf*^,  which  lowed. 
And  al  Sameri  aiid  his  companions  said.  This  is  your  god,  and 
the  god  of  Moses  ;  but  he  hath  forgotten  him,,  and  is  gone  to  seek 
some  other.  Did  they  not  therefore  see  that  their  idol  returned 
them  no  answer,  and  was  not  able  to  cause  them  either  hurt  or 
profit }  And  Aaron  had  said  unto  them  before,  0  my  people, 
verily  ye  are  only  proved  by  this  calf ;  for  your  Lord  is  the 
Merciful :  wherefore  follow  me,  and  obey  my  command.  They 
answered.  We  will  by  no  means  cease  to  be  devoted  to  its  wor- 
ship, until  Moses  return  unto  us.  ./Ind  when  Moses  was  re- 
turned, he  said,  0  Aaron,  what  hindered  thee,  when  thou  sawest 
that  they  went  astray,  that  th5u  didst  not  follow  me®  ?  Hast 
thou  therefore  been  disobedient  to  my  command?  Aaron  an- 
swered, O  son  of  my  mother,  drag  m,e  not  by  my  beard,  nor  by 
the  hair  of  my  head.  Verily  I  feared  lest  thou  shouldest  say, 
Thou  hast  made  a  division  among  the  children  of  Israel,  and  thou 

a  viz.  After  he  had  completed  his  forty  days'  stay  in  the  mount,  and  had  received 
the  law(l). 

b  i.  e.  The  law,  containing  a  light  and  certain  direction  to  guide  you  in  the 
right  way. 

*  "  O  mj'  people,  said  he,  did  not  God  make  unto  you  a  glorious  promise  ?  Did 
it  seem  to  be  too  long  deferred  ?" — Savary. 

c  These  ornaments  were  rings,  bracelets,  and  the  like,  which  the  Israelites  had 
borrowed  of  the  Egyptians,  under  pretence  of  decking  themselves  out  for  some  feast, 
and  had  not  returned  to  them  ;  or,  as  some  think,  what  they  had  stripped  from  the 
dead  bodies  of  the  Egyptians,  cast  on  shore  by  the  sea :  and  al  Sameri,  conceiving 
them  unlawful  to  be  kept,  and  the  occasion  of  much  wickedness,  persuaded  Aaron 
to  let  him  collect  them  from  the  people ;  which  being  done,  he  threw  them  all  into 
the  fire,  to  melt  them  down  into  one  mass  (2). 

It  is  observable,  that  the  Mohammedans  generally  suppose  the  cast  metal's  coming 
forth  in  the  shape  of  a  calf  was  beside  the  expectation  of  al  Sameri,  who  had  not 
made  a  mould  of  that  figure  :  and  that  when  Aaron  excuses  himself  to  his  brother,  in 
the  pentateuch,  he  seems  as  if  he  would  persuade  him  it  was  an  accident(3), 

d     See  chap.  7,  p.  355,  note  h,  Vol.  I. 

e  By  these  words  Moses  reprehends  Aaron  for  not  seconding  his  zeal  in  taking 
arms  against  the  idolaters ;  or  for  not  coming  after  him  to  the  mountain,  to  acquaint 
him  with  their  rebellion. 

(1)  Al  Beidawi.  (2)  Idem.    V.  D'Heibel.  Bibl.  Orient,  p.  650,  and  Kor. 

cliap.  2,  p.  195,  &c.  Vol.  I.  (3)  See  Exod.  xxxii.  24. 


AL  KORAN.  113 

hast  not  observed  my  saying''.  Moses  said  unto  al  Sameri, 
What  was  thy  design,  0  Sameri  ?  He  answered,  I  saw  tliat 
which  they  saw  not'' ;  wherefore  I  took  a  handful  of  dust  from 
the  footsteps  of  the  messenger  of  God,  and  I  cast  it  into  the 
molten  calf" ;  for  so  did  my  mind  direct  me.  Moses  said,  Get 
thee  gone  ;  for  i\\y  punishment  in  this  life  shall  be,  that  thou 
shalt  say  unto  those  ivho  shall  meet  thee,  Touch  7ne  noV^ ;  and 
a  threat  is  denounced  against  thee  of  more  terrible  pains,  in 
the  life  to  come,  which  thou  shalt  by  no  means  escape.  And 
behold  now  thy  god,  to  whose  worship  thou  hast  continued  assi- 
duously devoted  :  verily  we  will  burn  it^  ;  and  we  will  reduce  it 
to  powder,  and  scatter  it  in  the  sea.  Your  God  is  the  true  God, 
besides  whom  there  is  no  other  god  :  he  comprehendeth  all  things 
by  his  knowledge.  Thus  do  we  recite  unto  thee,  O  Mohammed^ 
relations  of  what  hath  passed  heretofore  ;  and  we  have  given  thee 
an  admonition  from  us.  He  who  shall  turn  aside  from  it,  shall 
surely  carry  a  load  of  guilt  on  the  day  of  resurrection  :  they 
shall  continue  thereunder  for  ever ;  and  a  grievous  burthen  shall 
it  be  unto  them  on  the  day  of  resurrection*".  On  that  day  the 
trumpet  shall  be  sounded  ;  and  we  will  gather  the  wicked  to- 
gether on  that  day*,  having  grey  eyes^.     They  shall  speak  with 

a  f.  e.  Lest  if  I  had  taken  arras  against  the  worshippers  of  the  calf,  thou  shouldest 
say  that  I  had  raised  a  sedition  ;  or  if  I  had  gone  after  thee,  ihou  shouldest  hlarne  me 
for  abandoning  my  charge,  and  not  waiting  thy  return  to  rectify  what  was  amiss. 

b  viz.  That  the  messenger  sent  to  thee  from  God,  was  a  pure  spirit,  and  that  his 
footsteps  gave  hfe  to  whatever  they  touched ;  being  no  other  than  the  angel  Gabriel, 
mounted  on  the  horse  of  life  :  and  therefore  I  made  use  of  the  dust  of  his  feel  to 
animate  the  molten  calf.  It  is  said  al  Sameri  knew  the  angel,  because  he  had  saved 
and  taken  care  of  him  when  a  child  and  exposed  by  his  mother  for  fear  of  Pharaoh(l). 

c     See  chap.  2,  p.  194,  Vol.  I. 

d  Lest  they  infect  thee  with  a  burning  fever :  for  that  was  the  consequence  of 
any  man's  touching  him,  and  the  same  happened  to  the  persons  he  touched ;  for 
which  reason  he  was  obliged  to  avoid  all  communication  with  others,  and  was  also 
shunned  by  them,  wandering  in  the  desert  like  a  wild  beast(2). 

Hence  it  is  concluded  that  a  tribe  of  Samaritan  Jews,  said  to  inhabit  a  certain  isle 
in  the  Red  Sea,  are  the  descendants  of  our  al  Sameri ;  because  it  is  their  peculiar 
mark  of  distinction,  at  this  day,  to  use  the  same  words,  viz.  La  mesas,  i.  e.  Touch 
me  not,  to  those  they  meet(3).  It  is  not  improbable  that  this  story  may  owe  its  rise 
to  the  known  hatred  borne  by  the  Samaritans  to  the  Jews,  and  their  superstitious 
avoiding  to  have  any  commerce  with  them,  or  any  other  strangers(4). 

e  Or,  as  the  word  may  also  be  translated.  We  will  file  it  down;  but  the  other  is 
the  more  received  interpretation. 

f    See  chap.  6,  pp.  101,  102,  Vol.  I. 

•  "  And  their  eyes  shall  be  covered  with  darkness." — Savary. 

g  For  this,  with  the  Arabs,  is  one  mark  of  an  enemy,  or  a  person  they  abominate  ; 
to  say  a  man  has  a  black  liver  (though  I  think  we  express  our  aversion  by  the  term 
white-livered),  reddish  whiskers,  and  grey  eyes,  being  a  periphrasis  for  a  foe,  and 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  lidem.  (3)  V.  Gcogr.  Nub.  p.  45. 

(4)  V.  Selden.  ubi  sup. 

Vol.  H.— P 


114  AT.  KORAN. 

a  low  voice  to  one  another,  saying,  Ye  have  not  tarried"  above 
ten  clays.  We  well  know  what  they  will  say  ;  when  the  most 
conspicuous  among  them  for  behaviour  shall  say,  Ye  have  not 
tarried  above  one  day.  They  will  ask  thee  concerning  the  moun- 
tains: Answer,  My  Lord  will  reduce  them  to  dust,  and  scatter 
them  abroad'' ;  and  he  will  leave  them  a  plain  equally  extended  : 
thou  shall  see  no  part  of  them  higher  or  lower  than  another. 
On  that  day  mankind  shall  follow  the  angel  who  will  call  them 
to  judgmenf^,  none  shall  have  powei'  to  turn  aside  from  him  ; 
and  their  voices  shall  be  low  before  the  Merciful,  neither  shalt 
Ihou  hear  any  more  than  the  hollow  sound  of  their  feet.  On 
that  day  the  intercession  of  none  shall  be  of  advantage  unto 
another,  except  the  intercession  of  him  to  whom  the  Merciful 
shall  grant  permission'^,  and  who  shall  be  acceptable  unto  him  in 
what  he  saith*.  God  knoweth  that  which  is  before  them,  and 
that  which  is  behind  them  ;  but  they  comprehend  not  the  same 
by  their  knowledget :  and  their  faces  shall  be  humbled*^  before 
the  living,  the  self-subsisting  God ;  and  he  shall  be  wretched  who 
shall  bear  his  iniquity.  But  whosoever  shall  do  good  works, 
being  a  true  believer,  shall  not  fear  any  injustice,  or  any  dimi- 
nution of  his  reward  from  God.  And  thus  have  we  sent  down 
this  hook,  being  a  Koran  in  the  Arabic  tongue  ;  and  we  have 
inserted  various  threats  and  promises  therein,  that  men  may 
fear  God,  or  that  it  may  awaken  some  consideration  in  them  : 
wherefore  let  God  be  highly  exalted,  the  King,  the  Truth!  Be 
not  overhasty  in  receiving  or  repeating  the  Koran,  before  the 
revelation    thereof  be  completed    uuto   thee^;    and  say,  Lord, 

particularly  a  Greek,  wliicli  nation  were  the  most  inveterate  enemies  of  the  Arabs, 
and  have  usually  hair  ami  eyes  of  those  colours(l).  The  original  word,  however, 
signifies  also  those  who  are  squint-eyed,  or  even  blind  of  a  suffusion. 

a     xiz.  In  the  world;  or,  in  the  a;rave. 

b     See  (he  Prelim.  Disc.  §  IV.  p.  95,  Vol.  I. 

c     See  the  Prelim.  Disc.  $  IV.  p.  95,  Vol.  I. 

d     Or,  Except  unto  him,  &c.     See  chap.  19,  p.  105,  Vol.  II. 

"  "  Intercession  shall  benefit  none  but  those  to  whom  God  shall  [;rant  this  favour, 
and  who  shall  have  pronounced  the  profession  of  faith  which  he  loveth(2)." — 
Savary. 

t  "  He  knoweth  the  past  and  the  future.  Human  knowledge  extends  not  thus 
far." — Savary. 

e  The  ortgina!  word  properly  expresses  the  humility  and  dejected  looks  of  cap- 
tives in  the  presence  of  their  conqueror. 

f  Mohammed  is  here  commanded  not  to  be  impatient  at  any  delay  in  Gabriel's 
bringing  the  divine  revelations,  or  not  to  repeat  it  too  fast  after  the  angel,  so  as  to 
overtake  him  before  he  had  finished  the  passage.     But  some  suppose  the  prohibition 

(1)  Al  Reidawi,  Jawhari,  in  Lex. 

(2)  "This  profession  of  faith  consists  in  the  words,  There  is  no  God  but  God,  and 
Mahomet  is  his  prophet.  These  words  ought  never  to  be  repeated  before  Turks,  unless 
(he  speaker  have  an  incUnalion  to  be  circumcised." — Savary. 


AL  KOKAN.  11^ 

increase  my  knowledge.     We  heretofore  gave  a  command  unto 
Adam;  but  he  forgot  the  same^,  and  ate  of  the  forbidden  fruit; 
and  we  foimd  not  in  him  a  firm  resolution.    And  remember  when 
we  said  unto  the  angels,  Worship  ye  Adam;  and  they  worshipped 
him:  but  Eblis  rerused*".     And  we  said,  0  Adam,  verily  this  is 
an  enemy  unto  thee,  and  thy  wife:  wherefore  beware  lest  he  turn 
you  out  of  paradise;  for  then  shalt  thou  be  miserable.      Verily, 
we  have  m.ade  a  provision  for  thee,  that  thou  shalt  not  hunger 
therein,  neither  shalt  thou  be  naked:  and  there  is  also  a  provi- 
sion made  for  thee,  that  thou  shalt  not  thirst  therein,   neither 
shalt  thou  be  incommoded  by  heat.     But  Satan  whispered  evil 
suggestions  unto  him,  saying,  0  Adam,  shall  I  guide  thee  to  the 
tree  of  eternity,  and  a  kingdom  which  faileth  not*?     And  they 
both  ate  thereof:  and  their  nakedness  appeared  unto  them;  and 
they  began  to  sew  together  the  leaves  of  paradise,  to  cover  them- 
selves*^.    And  thus  Adam  became  disobedient  unto  his  Lord, 
and  was  seduced.     Afterwards  his  Lord  accepted  him,  on  his  re- 
pentance, and  was  turned  unto  him,  and  directed  him.  Jind  God 
said,  Get  ye  down  hence,  all  of  you:  the  one  of  you  shall  be  an 
enemy  unto  the  other.      i3iit  hereafter  shall  a  direction  come  unto 
you  from  me'':  and  whosoever  shall  follow  my  direction  shall  not 
err,  neither  shall  he  be  unhappy;  but  whosoever  shall  turn  aside 
from  my  admonition,  verily  he  shall   lead  a  miserable  life,  and 
we  will  cause  him  to  appear  before  us  on  the  day  of  resurrection, 
blinds     Jind  he  shall  say,  0  Lord,  why  hast  thou  brought  me 
before  thee  blind,  whereas  before  I  saw  clearl}- ?     God  shall  an- 
swer. Thus  have  we  done,  because  our  signs  came  unto  thee,  and 
thou  didst  forget  them ;  and  in  the  same  manner  shalt  thou  be  forgot- 
ten this  day.   And  thus  will  we  reward  him  who  shall  be  negligent, 
and  shall  notbelievein  the  signs  of  hisLoRo:  and  the  punishment  of 
the  life  to  come  shall  be  more  severe  and  more  lasting  Ma;i  thepun- 
ishment  of  this  life.     Are  not  the  Meccans  therefore  acquainted 
how  many  generations  we  have  destroyed  before  them;  in  whose 
dwellings  they  walk*^?  Verily  herein  are  signs  unto  those  who  are 

relates  to  the  publishing  any  verse  before  the  same  was  perfectly  exi)lained  to 
him(l). 

a  Adam's  so  soon  forgetting  the  divine  command,  has  occasioned  some  Arab 
etymologists  to  derive  the  word  Insan,  i.  e.  man,  from  nasiya,  to  forget,  and  has 
also  given  rise  to  the  following  proverbial  saying,  Awwalo  nasin  awwaW  nnasi, 
that  is.  The  first  forgetful  person  was  the  first  of  men  ;  alluding  to  the  like  sound 
of  the  words. 

b     See  chap.  2,  p.  192,  &.c..  Vol.  I.     Chap.  7,  p.  337,  ^-c  ib. 

*  "  The  tree  which  giveth  endless  sovereignty." — Savory. 

c     See  chap.  7,  pp.  338,  339,  Vol.  I. 

d     See  chap.  2,  Vol.  I. 

e     See  the  Prelim.  Disc.  §  IV.  p.  97. 

f    Seeing  the  footsteps  of  their  destruction  ;  as  of  the  tribes  of  Ad  and  Thamud. 

(1)  Al  Beidawi,  Jallalo'ddin. 


116  AL  KORAN. 

endued  with  understanding.  And  unless  a  decree  had  previously 
gonciovih  (romihy  hoRo/or  their  respite,ven\y  their  destruction 
had  necessarily  followed:  but  there  is  a  certain  time  determined 
bi/  God  for  their  'punishment.  Wherefore  do  thou,  O  Moham- 
med^ patiently  bear  that  which  they  say;  and  celebrate  the  praise 
of  tliy  Lord  before  the  rising  of  the  sun,  and  before  the  setting 
thereof,  and  praise  him  in  the  hours  of  the  night,  and  in  the  ex- 
tremities of  the  day%  that  thou  mayest  be  well  pleased  with  the 
prospect  of  receiving  favour  from  God.  And  cast  not  thine 
eyes  on  that  which  we  have  granted  divers  of  the  unbelievers  to 
enjoy,  namely,  the  splendour  of  this  present  life**,  that  we  may 
prove  them  thereby:  for  the  provision  of  thy  Lord'^  is  better  and 
more  permanent.  Command  thy  family  to  observe  prayer;  and 
do  thou  persevere  therein.  We  require  not  of  thee  that  thou  la- 
bour to  gairi  necessary  ^roYi&ions  for  thyself  and  family:  we 
will  provide  for  thee;  for  the  prosperous  issue  shall  attend  on 
piety"!.  YY^g  unbelievers  say.  Unless  he  come  unto  us  with  a  sign 
from  his  Lord,  we  will  not  believe  on  him.  Hath  not  a  plain 
declaration  come  unto  them,  of  that  which  is  contained  in  the 
former  volumes  of  scripture,  by  the  revelation  of  the  Koran'^t 
If  we  had  destroyed  them  by  a  judgment  before  the  same  had 
been  revealed,  they  would  have  said,  at  the  resurrection,  0  Lord, 
how  could  we  believe  since  thou  didst  not  send  unto  us  an  apos- 
tle, that  we  might  follow  thy  signs,  before  we  were  humbled  and 
covered  with  shame?  Say,  Each  ofuswdXi  the  issue:  wait  there- 
fore; for  ye  shall  surely  know  iiereafter  who  have  been  the  fol- 
lowers of  the  even  way,  and  who  hath  been  rightly  directed. 

a  i.  e.  Evening  and  morning  ;  which  times  are  repeated  as  the  principal  hours  of 
prayer.  But  some  suppose  these  words  intend  the  prayer  of  noon  ;  the  first  half  of 
the  day  ending,  and  the  second  half  beginning  at  that  time(l). 

b    That  is.  Do  not  envy  or  covet  their  pomp  and  prosperity  in  this  worId(2). 

c  viz.  The  reward  laid  up  for  thee  in  the  next  life:  or  the  gift  of  prophecy,  and 
the  revelations  with  which  God  has  favoured  thee. 

d  It  is  said  that  when  Mohammed's  family  were  in  any  strait  or  affliction,  he  used 
to  order  them  to  go  to  prayers,  and  to  repeat  this  verse(3). 

*  "  The  unbelievers  have  said,  We  will  not  believe  on  him,  unless  he  work  mira- 
cles. Have  they  not  heard  the  history  of  the  nations  which  came  before  them?" — 
Savary. 

(1)  Al  Beidawi,  Jallalo'ddin.        (2)  See  chap.  15,  p.  55,  Vol.  II.        (3)  Al  Beidawi. 


AL  KORAN.  117 


CHAPTER  XXI. 

Intitlkd,  The  Prophets";  Revealed  at  Mecca. 
Ill  the  name  of  the  most  merciful  God. 

*  The  time  of  g'wing  vp  their  acccount  drawcth  nigli 
XVII.    unto  the  people  of  Mecca;  while  they  are  sunk  in  negli- 
gence , turning  asidey^om  the  consideration  thereof.    No 
admonition  cometh  unto  them  from  their  Lord,  being  lately  re- 
revealed  in  the  Koran,  but  when   they  hear  it,  they  turn  it  to 
sport:   their  hearts  are  taken  up  with  delights.     And  they  who 
act  unjustly  discourse  privately  together,  sai/ing,  Is  this  Moham- 
med any  more  than  a  man  like  yourselves?     Will  ye  therefore 
come  to  hear  a  piece  of  sorcery,  when  ye  plainly  perceive  it  to 
be  so*?      Say,  My  Lord  knoweth  whatever  is  spoken  in  heaven 
and  on  earth:  it  is  he  who  heareth  and  knoweth.     But  they  say, 
The  Koran  is  a  confused  heap  of  dreams:  nay,  he  hath  forged  it; 
nay,  he  is  a  poet:  let  him  come  unto  us  therefore  with  some  mir- 
acle, in  like   manner  as  the  former  prophets  were  sent.       None 
of  the  cities  which  we  have  destroyed  believed  the  miracles 
which  they  saiu  performed,  before  liicm:  will  these  therefore  be- 
lieve, if  they  see  a  miracle?    We  sent  none  as  our  apostles  be- 
fore thee,  other  than  men,  unto  whom  we  revealed  our  will.   Ask 
those  who  are  acquainted  with  the  scripture,  if  ye  know  not  this. 
We  gave  them  not  a  body  which  could  be  sicpjjorted  without  their 
eating  food;  neither  were  they  immortal.  But  we  made  goodour 
promise  unto  them:  wherefore  we  delivered  them,   and  those 
whom  we  pleased;  but  we  destroyed  the  exorbitant  transgress- 
ors.    Now  have  we  sent  down  unto  you,  O  Koreish,  the  book  of 
the  Koran;  wherein  there  is  honourable  mention  of  you:  will  ye 
not  therefore  understand?     And  how  many  cities  have  we  over- 
thrown, which  were  ungodly;  and  caused  other  nations  to  rise  up 
after  them?     And  when  they  felt  our  severe  vengeance,  behold, 
they  fled  swiftly  from  those  cities.     Jlnd  the  angels  said,  scof- 
fingly^  unto  them,  Do  not  fly;  but  return  to  that  wherein  ye  de- 

a  Tlie  chapter  bears  this  title,  because  some  particulars  relating  to  several  of  the 
ancient  prophets  are  here  recited. 

Savary  adds,  after  the  word  prophets,  "  Peace  he  with  them." 

(He  who  shall  read  this  chapter,  says  Zamakhshaii,  shall  be  favourably  judged  on 
the  day  of  resurrection.  The  prophets  who  are  mentioned  in  the  Koran  shall  stretch 
out  their  hands  to  him,  and  salute  him. — Savary). 

*  "  Will  you  listen  unto  aa  inn)ostor?     You  will  know  him  soon." — Savary 


118  AL  KORAN. 

lighted,  and  to  your  habitations:  peradventure  ye  will  be  asked=**. 
They  answered,  Alas  for  us!  verily  we  have  been  unjust''.  And 
this  their  lamentation  ceased  not,  until  we  had  rendered  them 
like  corn  which  is  mowen  down  and  uttterly  extinct.  We 
created  not  the  heavens  and  the  earth,  and  that  which  is  between 
them,  by  way  of  sport't.  If  we  had  pleased  to  take  diversion, 
verily  we  had  taken  it  with  that  which  beseemeth  us'^;  if  we 
had  resolved  to  have  done  this.  But  we  will  oppose  truth  to 
vanity,  and  it  shall  confound  the  same;  and  behold,  it  shall  vanish 
away.  Wo  be  unto  you,  for  that  which  ye  impiously  utter  con- 
cerning God!  since  whoever  w  in  heaven  and  on  esirih,  is  sitbject 
unto  him;  and  the  angels  who  are  in  his  presence  do  not  inso- 
lently disdain  his  service,  neither  are  they  tired  therewith.  They 
praise  him  night  and  day:  they  faint  not.  Have  they  taken  gods 
from  the  earth  ?  Shall  they  raise  the  dead  to  life  ?  If  there  were 
either  in  heaven  or  on  earth  gods  besides  God,  verily  both  would 
be  corrupted^  But  far  be  that  which  they  utter,  from  God,  the 
Lord  of  the  throne!  No  account  shall  be  demanded  of  him  for 
what  he  shall  do;  but  an  account  shall  be  demanded  of  them.  Have 
they  taken  other  gods  besides  himf?  Say,  Produce  your  proof 
thereof.  This  is  the  admonition  of  those  who  are  contemporary 
with  me,  and  the  admonition  of  those  who  have  been  before  me*": 

a  i.  e.  Concerning  the  piesent  posture  of  affairs,  by  way  of  consultation:  or,  that 
ye  may  be  examined  as  to  your  deeds,  that  ye  may  receive  the  reward  thereof(l). 

*  "  Whither  fly  you?  the  angels  will  exclaim.  Return  to  enjoy  your  pleasures. 
Return  to  the  abode  in  which  you  dwelt.  You  are  a!)0ut  to  be  questioned."— 5'a- 
vary. 

b  It  is  related  that  a  prophet  was  sent  to  the  inhabitants  of  certain  towns  in  Ya- 
man,  but  instead  of  hearkening  to  his  remonstrances,  they  killed  him:  upon  which 
God  delivered  them  into  the  hands  of  Nebuchadnezzar,  who  put  them  to  the  sword  ; 
a  voice  at  the  same  time  crying  from  heaven,  Vengeance  for  the  blood  of  the  pro- 
phets !  Upon  which  they  repented,  and  used  the  words  of  this  passage. 

c  But  for  the  manifestation  of  our  power  and  wisdom  to  people  of  understanding, 
that  they  may  seriously  consider  the  wonders  of  the  creation,  and  direct  their  actions 
to  the  attainment  of  future  happiness,  neglecting  the  vain  pomp  and  fleeting  plea- 
sures of  this  world. 

t  "  If  we  had  formed  the  universe  for  a  sport,  we  should  have  been  the  first  ob- 
jects of  mockery." — Savary. 

d  viz.  We  had  sought  our  pleasure  in  our  own  perfections ;  or,  in  the  spiritual  be- 
ings which  are  in  our  immediate  presence;  and  not  in  raising  of  material  buildings, 
with  painted  roofs,  and  fine  floors,  which  is  the  diversion  of  man. 

Some  think  the  original  word,  translated  diversion,  signifies  in  this  place,  a  wife, 
or  a  child ;  and  that  the  passage  is  particularly  levelled  against  the  Christians(2). 

e  That  is,  the  whole  creation  would  necessarily  fall  into  confusion  and  be  over- 
turned, by  the  competition  of  such  mighty  antagonists. 

%  '*  Do  the  angels  worship  any  other  divinities  than  God  ?  Produce  your  proof" — 
Sanary. 

f    i.  e.  This  is  the  constant  doctrine  of  all  the  sacred  books ;  not  only  of  the  Koran, 

(I)  Al  Beidawi,  Jallalo'ddin,  al  Zamakh.  (2)  lidem. 


AI,  KORAN.  119 

but  the  greater  part  of  them  know  not  the  truth,  and  turn  aside 
from  the  same.  We  have  sent  no  apostle  before  thee,  but  we 
revealed  unto  him  that  there  is  no  god  beside  myself:  wherefore 
serve  me.  They  say,  the  Merciful  hath  begotten  issue;  and  the 
angels  are  his  daughters''*.  God  forbid !  They  are  his  honoured 
servants:  they  prevent  him  not  in  anything  which  they  say"*;  and 
they  execute  his  command.  He  knoweth  that  which  is  before 
them,  and  that  which  is  behind  them:  they  shall  not  intercedeybr 
ciny,  except  for  whom  it  shall  please  him;  and  they  tremble  for 
fear  of  him.  Whoever  of  them  shall  say,  I  am  a  god  besides  him; 
that  angel  \\\\\  be  rewarded  with  hell:  for  so  will  we  reward  the 
unjust.  Do  not  the  unbelievers  therefore  know,  that  the  heavens 
and  the  earth  were  solid,  and  we  clave  the  same  in  sunder^;  and 
made  every  living  thing  of  watert?  Will  they  not  therefore  be- 
lieve? And  we  placed  stable  mountains  on  the  earth,  lest  it 
should  move  with  them'';  and  we  made  broad  passages  between 
them  for  paths,  that  they  might  be  directed  in  their  journeys : 
and  we  made  the  heaven  a  roof  well  supported.  Yet  they  turn 
aside  from  the  signs  thereof,  7iot  considering  that  they  are  the 
ivorkmanship  of  God.  It  is  he  who  hath  created  the  night,  and 
the  day,  and  the  sun,  and  the  moon;  all  the  celestial  bodies  move 
swiftly,  each  in  its  respective  orb.  We  have  not  granted  unto 
any  man  before  thee  eternal  permanency  in  this  world ;  if  thou 
die  therefore,  will  they  be  immortal'?  Every  soul  shall  taste  of 
death:  and  we  will  prove  you  with  evil,  and  with  good,  for  a  trial 
of  you  ;  and  unto  us  shall  ye  return.  When  the  unbelievers  see 
thee,  they  receive  thee  only  with  scoffing,  saying,  Is  this  he  who 
mentioneth  your  gods  with  contempt?    Yet  themselves  believe 

but  of  those  which  were  revealed  ii\  former  ages  ;  all  of  them  bearing  witness  to  the 
great  and  fundamental  truth  of  the  unity  of  God. 

a  This  passage  was  revealed  on  account  of  the  Khozailes,  who  held  the  angels  to 
be  the  daughters  of  God. 

*  "  The  unbelievers  have  said,  God  has  had  a  son  by  intercourse  with  the  angels. 
Far  from  him  be  this  blasphemy !    The  angels  are  his  honoured  servants." — Savary. 

b  i.  e.  They  presume  not  to  say  any  thing,  until  he  hath  spoken  it ;  behaving  as 
servants  who  know  their  duly. 

c  That  is,  They  were  one  continued  mass  of  matter,  till  we  separated  them,  and 
divided  the  heaven  into  seven  heavens,  and  the  earth  into  as  many  stories  ;  and 
distinguished  the  various  orbs  of  the  one,  and  the  different  climates  of  the  other,  &c. 
Or,  as  some  choose  to  translate  the  words.  The  heavens  and  the  earth  were  shut  up, 
and  we  opened  the  same;  their  meaning  being,  that  the  heavens  did  not  rain,  nor 
the  earth  produce  vegetables,  till  God  interposed  his  power(f). 

]  "  That  we  caused  the  rain  to  descend,  which  giveth  life  to  all  the  plants." — 
Savary. 

d     See  chap.  16,  p.  57,  Vol.  II. 

e  This  passage  was  revealed  when  the  infidels  said,  We  expect  to  see  Mohammed 
die,  like  the  rest  of  mankind. 

(1)  Al  Beidawi,  Jallalo'ddin. 


120  AL  KORAN. 

not  what  is  mentioned  to  them  of  the  Merciful**.    Man  is  created 
of  precipitation'\    Hereafter  will  I  show  you  my  signs,  so  that  ye 
shall  not  wish  them  to  be  hastened.     They  say,  When  loill  this 
threat  be  accomplished,  if  ye  speak  truth  ?     If  they  who  believe 
not  knew  that  the  time  lolll  surely  com,e,  when  they  shall  not 
be  able  to  djive  back  the  fire  of  hell  from  their  faces,  nor  from 
their  backs,  neither  shall  they  be  helped,  they  would  not  hasten 
it.     But  the  day  of  vengeance  shall  come  upon  them  suddenly, 
and  shall  strike  them  with  astonishment :  they  shall  not  be  able  to 
avert  it;  neither  shall  they  be  respited.     Other  apostles  have  been 
mocked  before  thee:  but  the  punishment  which  they  scoffed  at 
fell  upon  such  of  them  as  mocked.     Say  unto  the  scoffers,  Who 
shall  save  you  by  night  and  by  day  from  the  Merciful  ?    Yet  they 
utterly  neglect  the  remembrance  of  their  Lord.    Have  they  gods 
who  will  defend  them,  besides  us  ?     They  are  not  able  to  help 
themselves;  neither  shall  they  be  assisted  against  us  by  their  com- 
panions.    But  we  have  permitted  these  men  and  their  fathers  to 
enjoy  icorldly  j)rosperity ,  so  long  as  life  was  continued  unto  them. 
Do  they  not  perceive  that  we  come  unto  the  land  of  the  unbe- 
lievers, and  straiten  the  borders  thereof?  Shall  they  therefore  be 
the  conquerors  ?     Say,  I  onl}'^  preach  unto  j'ou  the  revelation  of 
God:  but  the  deaf  will  not  hear  thy  call,  whenever  they  are 
preached  unto.     Yet  if  the  least  breath  of  the  punishment  of  thy 
Lord  touch  them,  they  will  surely  say,  Alas  for  us!  verily  we 
have  been  unjust.     We  will  appoint  just  balances  for  the  day  of 
resurrection;  neither  shall  any  soul  be  injured  at  all:  although  the 
merit  or  guilt  of  an  action  be  of  the  weight  of  a  grain  of  mus- 
tard-seed only,  we  will  produce  it  publicly;  and  there  will  be 
sufficient  accountants  with  us.     We  formerly  gave  unto  Moses 
and  Aaron  the  law,  being  a  distinction'^  between  good  and  evil, 
and  a  light  and  admonition  unto  the  pious;  who  fear  their  Lord 
in  secret,  and  who  dread  the  hour  of  judgment.     And  this  book 
also  is  a  blessed  admonition,  which  we  have  sent  down  from 
heaven :  will  ye  therefore  deny  it  ?    And  we  gave  unto  Abraham 
his  direction*^  heretofore,  and  we  knew  him  to  be  worthy  of  the 
revelations  whereivith  he  ivas  favoured.     Remember  when  he 
said  unto  his  father,  and  his  people.  What  are  these  images,  to 

a  Denying  his  unity  ;  or  rejecting  his  apostles  and  the  scriptures  which  were  given 
for  their  instruction,  and  particularly  the  Koran. 

*  "  And  they  dare  to  insult  the  Merciful !" — Savary. 

b  Being  hasty  and  incon9iderate(l).  It  is  said  this  passage  was  revealed  on  ac- 
count of  al  Nodar  Ebn  al  Hareth,  when  he  desired  Mohammed  to  hasten  the  divine 
vengeance  with  which  he  threatened  the  unbelievers(2). 

c    Arab,  a!  Forkan.     See  the  Prelim.  Disc.  §  III.  p.  73,  Vol.  I. 

d    viz.  The  ten  books  of  divine  revelations  which  were  given  bira(3). 

(1)  See  chap.  17,  p.  73,  &c.  Vol.  II.  (2)  Al  Beidawi.  (3)  See  the  Prelim. 

Disc.  §  IV.  p.  87,  Vol.  I. 


AL  KORAN.  121 

which  ye  are  so  entirely  devoted''  ?  They  answered,  We  found 
our  fatliers  worshipping  lliem.  He  said,  Verily  both  ye  and  your 
fathers  have  been  in  a  manifest  error.  They  said,  Dost  thou  se7n- 
ously  tell  us  the  trutii,  or  art  thou  one  who  jcstest  ivith  us?  He 
replied.  Verily  your  Lord  is  the  Lord  of  the  heavens  and  the 
earth;  it  is  he  who  hath  created  them:  and  I  am  07ie  of  those  who 
bear  witness  tliereof.  My  God,  I  will  surely  devise  a  plot  against 
your  idols,  after  ye  shall  have  retired  from  them,  and  shall 
have  turned  your  backs.  And  in  the  people\s  absence  he  tvent 
into  the  temple  lohere  the  idols  stood,  and  he  brake  them  all 
in  pieces,  except  the  biggest  of  them  ;  that  they  might  lay  the 
blame  upon  that''.  Jlnd  lohen  they  were  returned,  and  saw 
the  havoc  ivhich  had  been  made,  they  said.  Who  hath  done 
this  to  our  gods  ?  He  is  certainly  an  impious  person,  t^nd  cer- 
tain of  them  VLnswcveA,  We  heard  a  young  man  speak  rc/;/'o«c/i- 
fully  of  them:  he  is  named  Abraham.  They  said,  Bring  him 
therefore  before  the  people,  that  they  may  bear  witness  against 
him.  And  when  he  loas  brought  before  the  assembly,  they  said 
nnto  him,  Hast  thou  done  this  unto  our  gods,  0  Abraham?  He  an- 
swered. Nay,  that  biggest  of  them  hatii  done  it  :  but  ask  them, 
if  they  can  speak.  And  they  returned  unto  themselves^  and 
said  the  one  to  the  other.  Verily  ye  are  the  impious  perso?is*. 
Afterwards  they  relapsed  into  their  former  obstinacy'^,  and  said, 
Verily  thou  knowest  that  these  speak  not.  Abraham  answered. 
Do  ye  therefore  worship,  besides  God,  that  which  cannot  profit 
you  at  all,  neither  can  it  hurt  you  ?     Fie  on  you  ;  and  upon  that 

a  Sec  chap.  6,  p.  323,  &c.  Vol.  I.,  chap.  19,  p.  101,  Vol.  II.,  and  chap.  2,  p.  227, 
Vol.  I. 

b  Abraham  took  his  opportunity  to  do  this  while  the  Chaldeans  were  abroad  in 
the  fields,  celebrating  a  great  festival ;  and  some  say  he  hid  himself  iu  the  temple  : 
and  when  he  had  accomplished  his  design,  that  he  might  the  more  evidently  coiiviuce 
them  of  their  folly  in  worshipping  them,  he  hung  the  axe  with  which  he  had  hewn 
and  broken  down  the  images,  on  the  neck  of  the  chief  idol,  named  by  some  writers, 
Bnal,  as  if  he  had  been  the  author  of  all  the  mischief(l).  For  this  story,  which  though 
it  be  false,  is  not  ill  invented,  Mohammed  stands  indebted  to  the  Jews,  who  tell  it 
with  a  little  variation :  for  they  say  Abraham  performed  this  exploit  in  his  father's 
shop,  during  his  absence;  that  Terah,  en  his  return,  demanding  the  occasion  of  the 
disorder,  his  son  told  him  that  the  idols  had  quarrelled  and  fallen  together  by  the  ears 
about  an  oflTering  of  fine  flour,  which  had  been  brought  them  by  an  old  woman  ;  and 
that  the  father,  finding  he  could  not  insist  on  the  impossibility  of  what  Abraham  pre- 
tended, without  confessing  the  impotence  of  his  gods,  fell  into  a  violent  passion,  and 
carried  him  to  Nimrod,  that  he  might  be  excmplarily  punished  for  his  insolence(2), 

c    That  is.  They  became  sensible  of  their  lolly. 

*  «'  Having  awoke  to  a  sense  of  their  error,  they  exclaimed,  Wo  were  unjust." — 
Savary. 

d    Literally,  They  were  turned  down  upon  their  heads. 

(1)  Al  Mcidawi,  .lallalo'ddin,  &c.     V.  Hyde,  do  Picl.  vet.  Pcis.  c.  2. 

(2)  U.  (icdal.  in  Shalshel.  hakkab.  p.  8.     V.  Mairaon.  Yad  hazzaka,  c.  1.  de  idol. 

Vol.  H.-Q 


122  AL  KORAN. 

which  ye  worship  besides  God  !  Do  ye  not  understand  ?  They 
said,  Burn  him,  and  avenge  your  gods  :  if  ye  do  this  it  will  be 
well^.  Jlnd  when  Jibraham  was  cast  into  the  burning  pile, 
we  said,  0  fire,  be  thou  cold,  and  a  preservation  unto  Abraham''. 
And  they  sought  to  lay  a  plot  against  him  :  but  we  caused  them 
to  be  the  sufferers^     And  we  delivered  him,  and  Lot,  by  bring- 

a  Perceiving  they  could  not  prevail  against  Abraham  by  dint  of  argument,  says 
al  Beidawi,  they  had  recourse  to  persecution  and  torments.  The  same  commentator 
tells  U9  the  person  who  gave  this  counsel  was  a  Persian  Curd(l),  named  Heyyun. 
and  that  the  earth  opened  and  swallowed  him  up  alive  :  some,  however,  say  it  was 
Andeshan,a  Magian  priest(2)  ;  and  others,  that  it  was  Nimrod  himself. 

b  The  commentators  relate  that,  by  Nimrod's  order,  a  large  space  was  inclosed 
at  Cutha,  and  filled  with  a  vast  quantity  of  wood,  which  being  set  on  fire,  burned  so 
fiercely,  that  none  dared  to  venture  near  it  :  then  they  bound  Abraham,  and  putting 
him  into  an  engine  (which  some  suppose  to  have  been  of  the  devil's  invention),  shot 
him  into  the  midst  of  the  fire,  from  which  he  was  preserved  by  the  angel  Gabriel, 
who  was  sent  to  his  assistance ;  the  fire  burning  only  the  cords  with  which  he  was 
bound(3).  They  add  that  the  fire  having  miraculously  lost  its  heat,  in  respect  to 
Abraham,  became  an  odoriferous  air,  and  that  the  pile  changed  to  a  pleasant  mea- 
dow ;  though  it  raged  so  furiously  otherwise,  that,  according  to  some  writers,  about 
two  thousand  of  the  idolaters  were  consumed  by  it(4). 

This  story  seems  to  have  had  no  other  foundation  than  that  passage  of  Moses, 
where  God  is  said  to  have  brought  Abraham  out  ofUt  o/<^eChaldees(5),  misunder- 
stood :  which  words  the  Jews,  the  most  trifling  interpreters  of  scripture,  and  some 
moderns  who  have  followed  them,  have  translated,  out  of  the  fire  of  the  Chaldees  ; 
taking  the  word  Ur,  not  for  the  proper  name  of  a  city,  as  it  really  is,  but  for  an  ap- 
pellative, signifyingyire(6).  However,  it  is  a  fable  of  some  antiquity,  and  credited, 
not  only  by  the  Jews,  but  by  several  of  the  eastern  Christians;  the  twenty-fifth  of 
the  second  Canun,  or  January,  being  set  apart  in  the  Syrian  calendar,  for  the  com- 
memoration of  Abraham's  being  cast  into  the  fire(7). 

The  Jews  also  mention  some  other  persecutions  which  Abraham  underwent  on 
account  of  his  religion,  particularly  a  ten  years'  imprisonment(8) :  some  saying  he 
was  imprisoned  by  Nimrod(9)  ;  and  others,  by  his  father  Terah(lO). 

c  Some  tell  us  that  Nimrod,  on  seeing  this  miraculous  deliverance  from  his  pa- 
lace, cried  out,  that  he  would  make  an  ofTeiing  to  the  God  of  Abraham  ;  and  that  he 
accordingly  sacrificed  four  thousand  kine([l).  But, if  he  ever  relented,  he  soon  re- 
lapsed into  his  former  infidelity  :  for  he  built  a  tower  that  he  might  ascend  to  heaven 
to  see  Abraham's  God;  which  being  overthrown(l2)  still  persisting  in  his  design,  he 
would  be  carried  to  heaven  in  a  chest  borne  by  four  monstrous  birds  ;  but  after  wan- 
deiing  for  some  time  through  the  air,  he  fell  down  on  a  mountain  with  such  a  force, 
that  he  made  it  shake,  whereto  (as  some  fancy)  a  passage  in  the  Koran(13)  alludes, 
which  may  be  translated,  although  their  contrivances  be  such,  as  to  make  the 
mountains  tremble. 

Nimrod,  disappointed  in  his  design  of  making  war  with  God,   turned  his   arms 

(1)  V.  D'Heibel.  Bibl.  Orient.  Art.  Dhokak.  et  Schultens,  Indie.  Geogr.  in  Vit.  Sa- 
ladini,  voce  Curdi.  (2)  V.  D'Heibel.  p.  115,  (3)  Al  Beidawi,  Jallalo'ddin, 

&c.     V.  Morgan's  Mahometism  Expl.  v.  1,  chap.  4.  (4)  The  MS.  Gospel  of 

Barnabas,  chap.  28.  (5)  Genes,  xv.  7.  (6)  V.  Targ.  Jonath.  et  Hierosol.  in 

Genes,  c,  11  ct  15,  ctHyde,  de  Rel.  vet.  Pers.  p.  74,  &c.  (7)  V.  Hyde,  ibid. 

p.  73.  (S)  1{.  Eliez.  Pirke,  c.  2G.    V.  Maim.  More  Nev.  1.  3,  c.  29.         (9)Glossa 

Talmud,  in  Gemar.  Bava  bathra,  91, 1.  (10)  In  Aggada.  (H)  Al  Beidawi. 

(12)  See  chap.  16,  p.  58,  Vol.  II.  (13)  See  chap.  14,  p.  50,  Vol.  II. 


AL  KORAN.  123 

ing  them  into  the  land  wherein  we  have  blessed  all  creatures". 
And  we  bestowed  on  him  Isaac  and  Jacob,  as  an  additional  gift  : 
and  we  made  all  of  them  righteous  persons.  We  also  made 
them  models  of  religion''*,  that  they  might  direct  others  by  our 
command  :  and  we  inspired  into  them  the  doing  of  good  works, 
and  the  observance  of  prayer,  and  the  giving  of  alms  ;  and  they 
served  us.  And  unto  Lot  we  gave  wisdom  and  knowledge,  and 
we  delivered  him  out  of  the  city  which  committed  filthy  crimes  ; 
lor  they  were  a  wicked  and  insolent  people'^ ;  and  we  led  him 
into  our  mercy  ;  for  he  was  an  upright  person.  And  remember 
Noah,  when  he  cAled  for  destruction  on  his  people'^,  before  the 
propliets  abovemeiitioned :  and  we  heard  him,  and  delivered  him 
and  his  family  from  a  great  strait  :  and  we  protected  him  from 
the  people  who  accused  our  signs  of  falsehood  ;  for  they  were  a 
wicked  people,  wherefore  we  drowned  them  all.  And  remem- 
ber David,  and  Solomon,  when  they  pronounced  judgment  con- 
cerning a  field,  when  tlie  sheep  o{  certain  people  had  fed  therein 
by  night,  having  no  shepherd  ;  and  we  were  witnesses  of  their 
judgment  :  and  we  gave  the  understanding  thereof  unto  Solomon^ 

against  Abraham,  who,  beii)g  a  great  prince,  raised  forces  (o  defend  himself;  but 
God,  dividing  Nimrod's  subjects,  and  confounding  their  language,  deprived  him  of 
the  greater  part  of  his  people,  and  plagued  those  who  adhered  to  him  by  swarms  of 
gnats,  which  destroyed  almost  all  of  them  :  and  one  of  those  gnats  having  entered 
into  the  nostril,  or  ear,  of  Nimrod,  penetrated  to  one  of  the  membranes  of  his  brain, 
where,  growing  bigger  every  day,  it  gave  him  such  intolerable  pain,  that  he  was 
obliged  to  cause  his  head  to  be  beaten  with  a  mallet,  in  order  to  procure  some  ease, 
which  torture  he  suffered  four  hundred  years ;  God  being  willing  to  punish,  by  one 
of  the  smallest  of  his  creatures,  him  who  insolently  boasted  himself  to  be  lord  of 
all(l).  A  Syrian  calendar  places  the  death  of  Nimrod,  as  if  the  time  were  well 
known,  on  the  8th  of  Thamuz,  or  July(2). 

a    i.  e.  Palestine  ;  in  which  country  the  greater  part  of  the  prophets  appeared. 

b    See  chap.  2,  p.  206,  Vol.  I. 

*  "  We  established  them  as  our  vicars,  to  lead  the  people  according  to  the  divine 
law." — Savary. 

c    See  chap.  7,  pp.  346,  347,  &c.  Vol.  I.,  and  chap.  19,  p.  51,  Vol.  II. 

d     See  chap.  8,  p.  273,  note  a,  Vol.  I. 

0  Some  sheep,  in  their  shepherd's  absence,  having  broken  into  another  man's  field 
(or  vineyard,  say  others)  by  night,  and  eaten  up  the  corn,  a  dispute  arose  thereupon  : 
and  the  cause  being  brought  before  David  and  Solomon,  the  former  said  that  the 
owner  of  the  land  should  take  the  sheep,  in  compensation  of  the  damage  which  he 
had  sustained :  but  Solomon,  who  was  then  but  eleven  years  old,  was  of  opinion 
that  it  would  be  more  just  for  the  owner  of  the  field  to  take  only  the  profit  of  the 
sheep,  viz.  iheir  milk,  lambs,  and  wool,  till  the  shepherd  should,  by  his  own  labour 
and  at  his  own  expense,  put  the  field  into  as  good  condition  as  when  the  sheep  en- 
tered it ;  after  which  the  sheep  might  be  returned  to  their  master.  And  this  judg- 
ment of  Solomon  was  approved  by  David  himself,  as  better  than  his  own(3). 

(1)  V.  D'llerbel.  Bibl.  Orient.  Art.  Nemrod.     Hyde,  ubi  supra.  (2)  V.  Hyde, 

ibid.  p.  74.  (3)  Al  Beidawi,  Jallalo'ddin,  &c. 


124  AL  KORAN. 

And  on  all  of  them  we  bestowed  wisdom,  and  knowledge.  And 
we  compelled  the  mountains  to  praise  us,  with  David  ;  and  the 
birds  also'' :  and  we  did  this.  And  we  taught  him  the  art  of 
making  coats  of  mail  for  you^,  that  they  may  defend  you  in  your 
wars  :  will  ye  therefore  be  thankful  ?  And  unto  Solomon  we 
subjected  a  strong  wind*'= :  it  ran  at  his  command  to  the  land 
whereon  we  had  bestowed  oi^r  blessing'^  :  and  we  knew  all  things. 
And  we  also  subjected  unto  his  command  divers  of  the  devils, 
who  might  dive  to  get  pearls  for  him,  and  perform  other  work 
besides  this'' ;  and  we  watched  over  them*".    And  remember  Jobs ; 

a  MohammeJ,  it  seems,  taking  the  visions  of  the  Talmudists  for  (ruth,  believed 
that  when  David  was  fatigued  with  singing  psahns,  the  mountains,  birds,  and  other 
parts  of  the  creation,  both  animate  and  inanimate,  relieved  him  in  chaunting  the  di- 
vine praises.  This  consequence  the  Jews  draw  from  the  words  of  the  psahnist,  when 
he  calls  on  the  several  parts  of  nature  to  join  with  him  in  celebrating  the  praise  of 
God(l)  ;  it  being  their  perverse  custom  to  expound  passages  in  the  most  literal  man- 
ner, which  cannot  bear  a  literal  sense  without  a  manifest  absurdity  ;  and,  on  the  con- 
trary, to  turn  the  plainest  passages  into  allegorical  fancies. 

b  Men,  before  his  inventing  them,  using  to  arm  themselves  with  broad  plates  of 
metal.  Lest  this  fable  should  want  something  of  the  marvellous,  one  writer  tells  us, 
that  the  iron  which  David  used  became  soft  in  his  hands  like  wax(2). 

*  "  Solomon  received  from  heaven  the  power  of  commanding  the  winds.  He 
caused  them  to  blow  at  his  will  on  the  blessed  land.  Our  knowledge  has  no  bounds." 
— Savary. 

c  Wliich  transpoitcd  bis  throne  with  prodigious  swiftness.  Some  say,  this  wind 
was  violent  or  gentle,  just  as  Solomon  pleased(3) . 

d  viz.  Palestine,  whither  the  wind  brought  back  Solomon's  throne  in  the  even- 
ing, after  having  carried  it  to  a  distant  country  in  the  morning. 

e  Such  as  the  buildmg  of  ciiies  and  palaces,  the  fetching  of  rare  pieces  of  art  from 
foreign  countries,  and  the  like. 

f    Lest  they  should  swerve  from  his  orders,  or  do  mischief  according  to  their  na- 
tural inclinations.     Jallalo'ddin  says,  that  when  they  had  finished  any  piece  of  build- 
ing, they  pulled  it  down  before  night,  if  they  were  not  employed  in  something  new. 
g     The  Mohammedan  -vviiters  tell  us  that  Job  was  of  the  race  of  Esau,  and  was 
blessed  with  a  numerous  family,  and  abundant  riches  :  but  that  God  proved  him,  by 
taking  away  all  that  he  had,  even  his  children,  who  were  killed  by  the  fall  of  a  house  ; 
notwithstanding  which  he  continued  to  serve  God,  and  to  return  him  thanks,  as  usual  : 
that  he  was  then  struck  with  a  filthy  disease,  his  body  heing  full  of  worms,  and  so 
offensive,  that  as  he  lay  on  the  dunghill  none  could  bearto  come  near  him  :  that  his  wife, 
however  (whom  some  call  Ifahmat  the  daughter  of  Ephraim  the  son   of  Joseph,  and 
Others  Makhir  the  daughter  of  Manasses),  attended  him  with  great  patience,  supporting 
him  with  what  she  earned  by  her  labour?  but  that  the  devil  appearing  to  her  one  day, 
after  having  reminded  her  ot  her  past  prosperity,  promised  her  thai  if  she  would  wor- 
ship him,  he  would  restore  all  they  had  lost  ;  whereupon  she  asked  her  husb.'^nd's  con- 
sent, who  was  so  angry  at  the  proposal,  that  he  swore,  if  he  recovered,  to  give  his  wife 
a  hundred  stripes  :  that  Job  having  pi-onounced  the  prayer  recorded  in  this  passage, 
God  sent  Gabriel,  who,  taking  him  hy  the  hand,  raised  him  up  ;  and  at  the  same  time 
a  fountain  sprang  up  at  his  feet,  of  which  having  drank,  the  worms  fell  off  his  body, 
and  washing  therein  he  recovered  his  former  health  and  beauty  :  that  God  then  restored 

(1)  See  Psalm  cxlviii.         (2)  Tarlkh  Montakkab.     V.  D'Herbel.  p.  284.         (3)  See 
chap.  27. 


AL   KORAN. 


125 


when  he  cried  unto  his  Loud,  saying,  Verily  evil  hath  afflicted 
me  :   but  thou  art  the  most   merciful  of  those  who  show  mercy. 
Wherefore  we  heard  him,  and  relieved  A/m  from  the  evil  which 
was  upon  him:  and   we  restored   unto   him   his  family,  and   as 
many  more  with  them,  through  our  mercy,  and  for  an  admonition 
unto  those  who  serve  God.  And  rememher  Ismael,  and  Edris",  and 
Dhu'lkefl'*.  All  ihese\wcvc  patient  persons;  wherefore  we  led  them 
into  our  mercy;  for  they  were  righteous  doers.     And  remembe?' 
Dhu'lnun%  wlien  he  departed*  in  wrath'',  and  thought  that  v/e  could 
not  exercise  our  power  over  him.     And  he  cried  out  in  the  dark- 
ness*^, saying.  There  is  no  God,  besides  thee  :   praise  be  unto 
thee!     Verily  I   have  been  one  of  the  unjust.     Wherefore  we 
heard  him,  and   delivered   him   from  affliction*";  for  so   do  we 
deliver  the  true  believers.     And  remember  Zacharias,  when  he 
called  upon  his  Lord,  saying,  0  Lord,  leave  me  not  childless  : 
yet  Ihou  art  the  best  heir.      Wherefore  we  heard  him,  and  we 
gave  him  John  ;  and  we  rendered  his  wife  fit  for  bearing  a  child 
unto  him.     They  strove  to  excel  in  good  works,  and  called  upon 
us  with  love,  and  with  fear  ;  and  humbled  themselves  before  us. 


all  to  him  ilouljle  ;  his  wife  also  becoming  young  and  handsome  again,  and  bearing  him 
twenty-si\  sons  :  and  that  Job,  to  satisfy  his  oath,  was  directed  by  God  to  strike  her 
one  blow  with  a  palm-branch  having  a  hundred  leaves(l).  Some,  to  express  the  great 
riches  which  were  bestowed  on  Job  after  his  sufferings,  say  he  had  two  threshing-floors, 
one  for  wlieat,  and  the  otlier  for  barley,  and  that  God  sent  two  clouds  which  rained  gold 
on  the  one,  and  silver  on  the  other,  till  they  ran  over('2).  The  traditions  differ  as  to 
the  continuance  of  Job's  calamities  ;  one  will  have  it  to  be  eighteen  years,  another 
thirteen,  another  three,  and  another  exactly  seven  years  seven  months  and  seven  hours, 
a     See  chap.  19,  p.  102,  Vol.  II. 

b  Who  this  prophet  was  is  very  uncertain.  One  commentator  will  have  him  to  be 
Elias,  or  Joshua,  or  Zacharias(3) :  another  suppose  him  to  have  been  the  son  of  Job, 
and  to  have  dwelt  in  Syria  ;  to  which  some  add,  that  he  was  first  a  very  wicked  man, 
but  afterwards  repenting,  died  ;  upon  which  these  words  appeared  miraculously  written 
over  his  door,  JVbw  hath  God  been  mercifxd  unto  Dhu'lkefl(4) :  and  a  third  tells  us  he 
was  a  person  of  great  strictness  of  life,  and  one  who  used  to  decide  causes  to  the  satis- 
faction of  all  parties,  because  he  was  never  in  a  passion  ;  and  that  he  was  called  Dhu'l- 
kefl  from  his  continuid  fasting,  and  other  religious  exercises(5). 

c  This  is  the  surname  of  Jonas  ;  which  was  given  him  because  he  was  swallowed  by 
tJiefsh. 

*  "  Remember  Jonas,  when  he  departed  with  regret,  and  believed  himself  to  be 
sheltered  from  our  power." — Savary, 

d  Some  suppose  Jonas's  anger  was  against  the  Ninivites,  being  tired  with  preaching 
to  them  for  so  long  a  time,  and  greatly  disgusted  at  their  obstinacy  and  ill  usage  of  him  ; 
but  oll>ers,  more  agreeably  to  scripture,  say  the  reason  of  his  ill  humour  was  God's 
p<*rdoning  of  that  people  on  their  repentance,  and  averting  the  judgment  which  Jonas 
had  threatened  them  with,  so  tliat  he  thouglit  he  had  been  made  a  liar(6). 
e  i.  e.  Out  of  the  belly  of  the  fish, 
f    See  chap.  37. 

(I))  Al  Beidawi,  Jallalo'ddin,  Abu'lfcda,  &c.      See  D'Hcrbel.  Cibl.  Orient.  Art. 
Aioub.  (2)  Jixllalo'ddin.  (3)  Al  Heidawi.  (4)  Abu'lf.  (5)  Jallalo'ddin. 

(6)  Al  Beidawi. 


126  AL  KORAN. 

And  remember  her  who  preserved  her  virginity^  and  info  whom 
we  breathed  of  our  spirit  ;  ordaining  her  and  her  son  for  a  sign 
unto  all  creatures.  Verily  this  your  religion  is  one  religion"^, 
and  I  am  your  Lord  ;  wherefore  serve  me.  But  the  Jews  and 
Christians  have  made  schisms  in  the  affair  of  their  religion 
among  themselves ;  but  all  of  them  shall  appear  before  us. 
Whosoever  shall  do  good  works,  being  a  true  believer,  there 
shall  be  no  denial  of  the  reward  due  to  his  endeavours  ;  and  we 
will  surely  write  it  down  unto  him.  An  inviolable  prohibition 
is  laid  on  every  city  which  we  shall  have  destroyed  ;  for  that 
they  shall  not  return  any  more  into  the  world,  until  Gog  and 
Magog  shall  have  a  passage  opened  for  them%  and  they  shall 
hasten  from  every  high  hilH,  and  the  certain  promise  shall  draw 
near  to  be  fulfilled:  and  behold,  the  eyes  of  the  infidels  shall  be 
fixed  with  astonishment,  and  they  shall  say,  Alas  for  us!  we 
were  formerly  regardless  of  this  day ;  yea,  we  were  wicked 
doers.  Verily  both  ye,  O  men  of  Mecca,  and  the  idols  which 
ye  worship  besides  God,  shall  be  cast  as  fuel  into  hell  fire :  ye 
shall  go  down  into  the  same.  If  these  were  really  gods,  they 
would  not  go  down  into  the  same  :  and  all  of  them  shall  remain 
therein  for  ever.  In  that  place  shall  they  groan  for  anguish; 
and  they  shall  not  hear  aught  therein^  As  for  those  unto 
whom  the  most  excellent  reward  of  paradise  hath  been  pre- 
destinated by  us,  they  shall  be  transported  far  off  from  the  same*"; 
they  shall  not  hear  the  least  sound  thereof:  and  they  shall  con- 
tinue for  ever  in  the  felicity  which  their  souls  desire.  The 
greatest  terror  shall  not  trouble  them  ;  and  the  angels  shall  meet 
them  to  congratulate  them,  saying,  This  is  your  day  which  ye 
were  promised.  On  that  day  we  will  roll  up  the  heavens,  as 
the  angel  al  Sijile  rolleth  up  the  book  wherein  every  man^s 

a    Namely,  the  virgin  Mary. 

b  Being  the  same  which  was  professed  by  all  the  prophet?,  and  holy  men  and 
women,  without  any  fundamental  difference  or  variation. 

c  i.  e.  Until  the  resurrection ,  one  sign  of  the  approach  thereof  will  be  the  irrup- 
tion of  those  barbarians(l). 

d  In  this  passage  some  copies,  instead  of  hadabin,  i.  e.  an  elevated  part  of  the 
earth,  have  jadathin,  which  signifies,  a  grave,-  and  if  we  follow  the  latter  reading, 
the  pronoun  they  must  not  refer  to  Gog  and  Magog,  but  to  manliind  in  general. 

e  Because  of  their  astonishment  and  the  insupportable  torments  they  shall  en- 
dure ;  or,  as  others  expound  the  words,  They  shall  not  hear  therein  any  thing  which 
may  give  them  the  least  comfort. 

f  One  Ebn  al  Zabari  objected  to  the  preceding  words.  Both  ye  and  that  which 
ye  worship  besides  God  shall  be  cast  into  hell,  because,  being  general,  they  asserted 
an  absolute  falsehood  ;  some  of  the  objects  of  idolatrous  worship  being  so  far  from 
any  danger  of  damnation,  that  they  were  in  the  highest  favour  with  God,  as  Jesus, 
Ezra,  and  the  angels :  wherefore  this  passage  was  revealed,  excepting  those  who 
were  predestined  to  salvation(2). 

g    Whose  office  it  is  to  write  down  the  actions  of  every  man's  life,  which,  at  his 

(I)  See  the  Prelim.  Disc.  ^  IV.,  p.  94,  Vol.  I.  (2)  Al  Beidawi,  Jallalo'ddin. 


AL  KOUAN.  127 

actions  are  recorded.     As  we  made  the  first  creature  oid  of 
nothings  so  we   will   also   reproduce   it  at   the  resurrection. 
This   is  a  promise  luhich  it  lieth  on  us  to  fulfil:    we  will 
surely  perform  it.     And   now  have  we  written    in  the  psalms, 
after  the  promulgation  of  the  law,  that  my  servants  the  right- 
eous shall  inherit  the  earths     Verily  in  this  book  are  contained 
sufficient   means   of  salvation,   unto   people   who   serve    God. 
We  have  not  sent  thee,  O  Mohammed^  but  as  a  mercy  unto 
all  creatures*.     Say,  No   other  hath   been    revealed    unto  me, 
than  that  your  God  is  one  God:  will  ye  therefore  be  resigned 
unto  him?     But  if  they  turn  their  backs  to  the  confession  of 
God's  unity,  say,  I  proclaim  tvar  against  you  all  equally'':  but  I 
know  not  whether  that  which  ye  are  threatened  Wiih'^be  nigh,  or 
whether  it  be  far  distant!.     Verily  God  knoweth  the  discourse 
which  is  spoken  in  public;  and  he  also  knoweth  that  which  ye 
hold  in  private.    I  know  not  but  peradventure  the  respite  grant- 
ed you  is  for  a  trial  of  you;  and  that  ye  may  enjoy  the  prosperi- 
ty of  this  world  fcr  a  time.      Say,  Lord,  judge  betiveen  me  and 
my  adversaries  with  truth.     Our  Lord  is  the  Merciful;  whose 
assistance  is  to  be  implored  against  the  blasphemies  and  calum- 
nies which  ye  utter. 


CHAPTER  XXII. 

Intitled,  The  Pilgrimage'^  ;  revealed  at  Mecca'=. 
In  the  name  of  the  most  merciful  God. 
O  MEN  of  Mecca,  fear  your  Lord.     Verily  the  shock  of  tlte 

death,  he  rolls  up,  as  completed.  Some  pretend  one  of  Mohammed's  scribes  is  here 
meant:  and  others  take  the  word  Sijil,  or,  as  it  is  also  written,  Sijjiil,  for  an  appella- 
tive, signifying  a  book  or  wriUen  scroll;  and  accordingly  render  the  passage,  as  a 
written  scroll  is  rolled  up{l). 

a     These  words  are  taken  fiom  Psalm  xxxvii.  v.  29. 

*  "  Wo  have  sent  thee  only  to  announce  unto  all  men  the  divine  mercy." — Savory. 

b     Or,  I  have  publicly  declared  unto  you  what  I  was  commanded. 

c  viz.  The  losses  and  disgraces  which  ye  shall  suffer  by  the  future  successes  of 
the  Moslems  ;  or  the  day  of  judgment.    -^ 

t  "  If  ye  persist  in  your  unbelief,  I  announce  calamities  unto  you.  I  know  not 
whether  they  are  at  hand,  or  as  yet  at  a  distance." — Savary. 

d  Some  ceremonies  used  at  the  pilgrimage  of  Mecca  being  mentioned  in  (his 
chapter,  gave  occasion  to  the  inscription. 

e    Somc(2)  except  two  verses,  beginning  at  these  words.    There  are  some  nten 

(1)  Al  Bcidawi,  Jallalo'ddin,  &c.  (2)  Jallalo'ddin. 


128  AL  KORAN. 

last  hour'*  will  be  a  terrible  thing.   On  the  day  whereon  ye  shall 
see  it,  ever}^  woman  who  giveth  suck   shall   forget  the  infant 
which  she  suckleth'*,  and  every  female  that  is  with  young  shall 
cast  her  burthen;  and  thou  shalt  see  men  seemingly  drunk,  yet 
they  shall  not  be  really  di'unk:  but  the  punishment  of  God  will 
he  severe.     There  is  a  man  who  disputeth  concerning  God  with- 
out knowledge^  and   followeth  ever}"-  rebellious  devil:    against 
whom  it  is  written,  that  whoever  shall  take  him  for  his  patron,  he 
shall  surely  seduce  him,  and  shall  lead  him  into  the  torment  of 
help.   0  men,  if  ye  be  in  doubt  concerning  the  resurrection,  con- 
sider that  we  first  created  you  of  the  dust  of  the  ground;  after- 
wards, of  seed;  afterwards  of  a  little  coagulated  blood'';  afterwards, 
of  a  piece  of  flesh,  perfectly  formed  in  part,  and  in  part  imper- 
fectly formed;  that  we  might  make  our  power  manifest  unto  you: 
and  we  cause  that  which  we  please  to  rest  in  the  wombs,  until  the 
appointed  time  of  delivery .  Then  we  bring  you  forth  infants;  and 
afterwards  we  permit  you  to  attain  your  age  of  full  strength:  and 
one  of  you  dieth  in  his  youth,  and  another  of  you  is  postponed  to 
a  decrepid  age,  so  that  he  forgetteth  whatever  he  knew.   Thou  seest 
the  earth  sometimes  dried  up  and  barren:  but  when  we  send  down 
rain  thereon,  it  is  put  in  motion,  and  swelleth,  and  produceth  every 
kind  of  luxuriant  vegetables.  This  showeth  that  God  is  the  truth, 
and  that  he  raiseth  the  dead  to  life,  and  that  he  is  almighty;  and 
that  the  hour  of  judgment  will  surely  come  (there  is  no  doubt 
thereof),  and  that  God  will   raise  again  those  who  are  in  the 
graves.     There  is  a   man  who  disputeth  concerning  God  with- 
out either  knowledge,  or  a  direction,  or  an  enlightening  book^; 
proudly  turning  his  side,  that  he  may  seduce  men  from  the  way 
of  God.     Ignominy  shall  attend  him  in  this  world;  and  on  the 

who  serve  God  in  a  wavering  manner,  ^c.   And  others(l)  six  verses,  beginning  at. 
These  are  two  opposite  parties,  &c. 

a  Or,  the  earthquake  which,  some  say,  is  to  happen  a  little  before  the  sun  rises 
from  the  west;  one  sign  of  the  near  approach  of  the  day  of  judgtuent(2). 

b     See  the  Prelim.  Disc.  §  IV.  p.  95,  Vol.  I. 

c  This  passage  was  revealed  on  account  of  al  Nodar  Ebn  al  Hareth,  who  main- 
tained that  the  angels  were  the  daughters  of  God,  that  the  Koran  was  a  fardel  of  old 
fables,  and  denied  the  resurrection(3). 

*  "  The  greatest  part  of  men  dispute  concerning  God,  without  being  guided  by 
the  light.  They  follow  rebellious  Satan.  It  is  written  that  he  shall  lead  astray, 
and  shall  draw  down  into  hell,  whoever  shall  have  taken  him  as  his  patron."— S^a- 
vary. 

A    See  chap.  96,  Vol.  II. 

e  The  person  here  meant,  it  is  said,  was  Abu  Jahl(4),  a  principal  man  among  the 
Koreish,  and  a  most  inveterate  enemy  of  Mohammed  and  his  religion.  His  true  name 
was  Amru  Ebn  Hesham,  of  the  family  of  Makhzum  ;  and  he  was  surnamed  Abu'lhocm, 
i.  e.  the  father  of  wisdom,  which  was  afterwards  changed  into  Abu  Jahl,  or  the  fa- 
ther of  folly.     He  was  slain  in  the  battle  of  Bedr(5). 

(1)  Al  Beidawi.         (2)  See  the  Prelim.  Disc.  §  IV.  p.  92,  &c.  Vol.  I.  (3)  Al 

Bcidawi.  (-i)  Jallalo'ddin.  (5)  See  chap.  8,  p.  371,  Vol.  I. 


AL  KORAN.  129 

day  of  resurrection  vvc  will  make  him  taste  the  torment  of  burn- 
ing, lohen  it  shall  he  said  unto  him,  Tiiis  thoit  sufferesf  because 
of  that  which  thy  hands  have  formerly  committed;  for  God  is  not 
unjust  towards  mankind*.     There  are  some  men  who  serve  God 
in  a  wavering  manner,  standing,  as  it  were,  on  the  verge^  of 
the  true  religion.  If  good  befall  one  of  them,  he  resteth  satisfied 
therein;  but  if  any  tribulation  befall  him,  he  turnelh  himself  round, 
with  the  loss  both  of  this  world,  and  of  the  life  to  come.     This  is 
manifest  perdition.     He  will  call  upon  that,  besides  God,  which 
can  neither  hurt  him,  nor  profit  him.     This  is  an  error  remote 
/?'om  truth.     He  will  invoke  him  who  will  sooner  be  of  hurt  to 
his  luorshipper  than  of  advantage.      Such  is  surely  a  miserable 
patron,  and  a  miserable  companiont.     But  God  will  introduce 
those  who  shall  believe,  and  do  righteous  works,   into  gardens 
through  which  rivers  flow;  for  God  doth  that  which  he  pleaseth. 
Whoso  thinketh  that  God  will  not  assist  his  apostle  in  this  world, 
and  in  the  world  to  come,  let  him  strain  a  rope  towards  heaven, 
then  let  him  put  an  end  to  his  life,  and  see  whether  his  devices 
can  render  that  ineffectual,  for  which  he  was  angryK     Thus  do 
we  send  down  the  Koran,  being  evident  signs;  for  God  directeth 
whom  he  pleaseth.  ^s  to  the  true  believers,  and  those  who  Juda- 
ize,  and  the  Sabians,  and  the  Christians,  and  the  Magians,  and 
the  idolaters;  verily  God  shall  judge  between  them  on  the  day  of 
resurrection;  for  God  is  witness  of  all  things.    Dost  thou  not  per- 

*  '« The  greatest  part  dispute  concerning  God,  without  being  enlightened  by  the 
torch  of  knowledge,  and  without  the  authority  of  any  famous  bool*.  They  haughtily 
turn  aside  the  head,  that  they  may  mislead  their  fellow-creatures  from  the  right  path. 
In  this  world  they  shall  be  covered  with  ignominy,  and  at  the  day  of  resurrection  we 
will  make  them  to  undergo  the  torment  of  fire.  Such  shall  be  the  reward  of  their 
crimes.     God  never  deceiveth  his  servants." — Savary. 

a  This  expression  alludes  to  one  who  being  posted  in  the  skirts  of  an  army,  if  he 
sees  the  victory  inclining  to  his  own  side,  stands  his  ground,  but  if  the  enemy  is 
likely  to  prevail,  takes  to  his  heels. 

The  passage,  they  say,  was  revealed  on  account  of  certain  Arabs  of  the  desert, 
who  came  to  Medina,  and  having  professed  Mohammedism,  were  well  enough 
pleased  with  it  so  long  as  their  affairs  prospered,  but  if  they  met  with  any  adversity, 
were  sure  to  lay  the  blame  on  their  new  religion.  A  tradition  of  Abu  Said  mentions 
another  accident  as  the  occasion  of  this  passage,  viz.  that  a  certain  Jew  embraced 
Islam,  but  afterwards  taking  a  dislike  to  it,  on  account  of  some  misfortunes  which 
bad  befallen  him,  went  to  Mohammed,  and  desired  he  might  renounce  if,  and  be 
freed  from  the  obligations  of  it ;  but  the  prophet  told  him  that  no  such  thing  was 
allowed  in  his  religion(l). 

t  "  Wo  unto  the  patron  !  wo  unto  the  worshipper !" — Savary. 

b  Or,  Let  him  tie  a  rope  to  the  roof  of  his  house,  and  hang  himself;  that  is,  let 
him  carry  his  anger  and  resentment  to  ever  so  great  an  height,  even  to  be  driven  to 
the  most  desperate  extremities,  and  see  whether  with  all  his  endeavours  he  will  be 
able  to  intercept  the  divine  assistance(2). 

(1)  Al  Ueidawi.  (2)  Idem. 

Vol.  n.— R 


130  AL  KORAN. 

ceive  that  all  creatures  both  in  heaven  and  on  earth  adore  God*; 
and  the  sun,  and  the  moon,  and  the  stars,  and  the  mountahis,  and 
the  trees,  and  the  beasts,  and  many  men  ?  but  many  are  worthy 
of  chastisement:  and  whomsoever  God  shall  render  despicable, 
there  shall  be  none  to  honour;  for  God  doth  that  which  he  pleaselh. 
These  are  two  opposite  parties,  who  dispute  concerning  their 
LoRD^  And  they  who  believe  not,  shall  have  garments  of  fire 
fitted  unto  them:  boiling  water  shall  be  poured  on  their  heads; 
their  bowels  shall  be  dissolved  thereby,  and  also  their  skins;  and 
they  shall  be  beaten  with  maces  of  iron.  So  often  as  they  shall 
endeavour  to  gel  out  oi  hell,  because  of  the  anguish  of  their  tor- 
ments, they  shall  be  dragged  back  into  the  same;  and  their  tor- 
mentors shall  say  unto  them.  Taste  ye  the  pain  of  burning. 
God  will  introduce  those  who  shall  believe,  and  act  righteously, 
into  gardens  through  which  rivers  flow:  they  shall  be  adorned 
therein  with  bracelets  of  gold,  and  pearls;  and  their  vestures 
therein  shall  be  silk.  They  are  directed  unto  a  good  saying'^;  and 
are  directed  into  the  honourable  way*.  But  they  who  shall  dis- 
believe, and  obstruct  the  way  of  God,  and  hinder  men  from 
visiting  the  holy  temple  of  Mecca,  which  we  have  appointed  ybr 
a  place  of  worship  unto  all  men:  the  inhabitant  thereof,  and  the 
stranger  have  an  equal  right  to  visit  it :  and  whosoever  shall 
seek  impiously  to  profane  it,  we  will  cause  him  to  taste  a  grievous 
torment.  Call  to  mind  when  we  gave  the  site  of  the  house  of  the 
Caaba  for  an  abode  unto  Abraham**,  saying.  Do  not  associate 
any  thing  with  me;  and  cleanse  my  house  for  those  who  compass 
it,  and  who  stand  up,  and  who  bow  down  to  worship.  And  pro- 
claim unto  the  people  a  solemn  pilgrimage^;  let  them  come  unto 

a     Confessing  his  power,  and  obeying  his  supreme  command. 

b  viz.  The  true  believers,  and  the  infidels.  The  passage  is  said  to  have  been  re- 
vealed on  occasion  of  a  dispute  between  the  Jews  and  the  Mohammedans  :  the  former 
insisting  that  they  were  in  greater  favour  with  God,  their  prophet  and  revelations 
being  prior  to  those  of  the  latter;  and  these  replying,  that  they  were  more  in  God's 
favour,  for  that  they  believed  not  only  in  Moses  but  also  in  Mohammed,  and  in  all 
the  scriptures  without  exception  ;  whereas  the  Jews  rejected  Mohammed,  though 
they  knew  him  to  be  a  prophet,  out  of  envy(l). 

c  viz.  The  profession  of  God's  unity  ;  or  these  words,  which  they  shall  use  at  their 
entrance  into  paradise.  Praise  be  unto  God,  who  hath  fulfilled  his  promise  unto 
«s(2). 

*  "  Because  that  they  have  made  their  profession  of  faith,  and  have  walked  in  the 
way  of  salvation." — Savary. 

d  i.  e.  For  a  place  of  religious  worship ;  showing  him  the  spot  where  it  had  stood, 
and  also  the  model  of  the  old  building,  which  had  been  taken  up  to  heaven  at  the 
flood  (3). 

e  It  is  related  that  Abraham,  in  obedience  to  this  command,  went  up  to  mount 
Abu  kobeis,  near  Mecca,  and  cried  from  thence,  O  vieii,  perform  the  pilgrimage  to 
the  house  of  your  Lord  ;  and  that  God  caused  those  who  were  then  in  the  loins  of 

(1)  Al  Beidawi.  (2)  Idem.  (3)  See  the  Prelim.  Disc.  <i  IV.  Vol.  I. 


AL  KORAN.  131 

thee  on  foot,  and  on  every  lean  camel,  arriving  from  every  dis- 
tant road;  that  they  may  be  witnesses  of  the  advantages  ivliich 
accrue  to  them/;•ow^  the  visiting  this  holy  pluce^^  and  may  com- 
memorate the  name  of  God  on  the  appointed  days'',  in  gratitude 
for  the  brute  cattle  which  he  hath  bestowed  on  them.  Wherefore 
eat  thereof,  and  feed  the  needy,  ayid  the  poor.  Afterwards  let 
them  put  an  end  to  the  neglect  of  their  persons'";  and  let  them 
pay  their  vows'",  and  compass  the  ancient  house**^.  This  let  them 
do.  And  whoever  shall  regard  the  sacred  ordinances  of  God^; 
this  will  be  better  for  him  in  the  sight  of  his  Lord.     Jill  sorts  of 

(heir  fathers,  and  the  wombs  of  their  mothers,  from  east  to  west,  and  who,  he  knew 
beforeiiand,  would  perform  the  pilgrimage,  to  hear  his  voice.  Some  say,  however, 
that  these  words  were  directed  to  Mohammed,  commanding  him  to  proclaim  the  pil- 
grimage of  valediction(l):  according  to  which  exposition  the  passage  must  have  been 
revealed  at  Medina. 

(Before  the  lime  of  Mahomet,  the  Arabians  went  in  pilgrimage  to  Mecca.  They 
went  there  to  celebrate  the  memory  of  Abraham  and  of  Ishmael.  This  was  only  a 
custom.  Alahomet  consecrated  it  by  religious  ceremonies,  and  enjoined  it  by  a  pre- 
cept. Under  religious  motives  he  hid  political  views.  He  wished  that  Mecca  should 
become  a  point  of  union  for  all  the  Mahometans  ;  that  they  should  resort  there  to 
exchange  the  gold  and  the  productions  of  their  own  countries  for  the  aromatics  of 
Arabia  Felix.  The  great  caravans  which  travel  every  year  from  Persia,  Damascus, 
Morocco,  and  Cairo,  unite  at  Mecca.  During  the  time  of  the  pilgrimage,  an  im- 
mense commerce  is  carried  on  in  that  city,  and  at  Jidda,  which  is  the  port  of  it. 
— Savary). 

a  viz.  The  temporal  advantage  made  by  the  great  trade  driven  at  Mecca  during 
the  pilgrimage,  and  the  spiritual  advantage  of  having  performed  so  meritorious  a 
work. 

b  Namely,  The  ten  first  days  of  Dhu'lhajja  ;  or  the  tenth  day  of  the  same  month, 
on  which  they  slay  the  sacrifices,  and  the  three  following  days(2). 

c  By  shaving  their  heads,  and  other  parts  of  their  bodies,  and  cutting  their  beards 
and  nails  in  the  valley  of  Mina;  which  the  pilgrims  are  not  allowed  to  do  from  the 
time  they  become  Mohrims,  aud  have  solemnly  dedicated  themselves  to  the  per- 
formance of  the  pilgrimage,  till  they  have  finished  the  ceremonies,  and  slain  their 
victims(3). 

d  By  doing  the  good  works  which  they  have  vowed  to  do  in  their  pilgrimage. 
Some  understand  the  words  only  of  the  performance  of  the  requisite  ceremonies. 

*  "  Let  them  put  away  all  leaven  of  unbelief;  let  them  accomplish  their  vow3; 
and  let  them  make  the  circuit  of  the  holy  house." — Savary. 

e  t.  e.  The  Caaba;  which  the  Mohammedans  pretend  was  the  first  edifice  built 
and  appointed  for  the  worship  ol  God(4).  The  going  round  this  chapel  is  a  principal 
ceremony  of  the  pilgrimage,  and  is  often  repeated  ;  but  the  last  time  of  their  doing 
it,  when  they  take  their  farewell  of  the  temple,  seems  to  be  more  particularly  meant 
in  this  place. 

f  By  observing  what  he  has  commanded,  and  avoiding  what  he  has  forbidden  ; 
or,  as  the  words  also  signify.  Whoever  shall  honour  what  God  hath  sanctified,  or 
commanded  not  to  be  profaned  ;  as  the  temple  and  territory  of  Mecca,  and  the  sacred 
months,  &c. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Idem.  Jallalo'ddin.     See  chap.  2,  p.  208, 

chap.  5,  p,  309,  Vol.  I.  and  Bobov.  de  Peregr.  Meccana,  p.  15,  Sec.  (4)  See  chap  3, 

p.  248,  and  the  Prelim.  Disc,  §  IV.  Vol.  I. 


132  AL  KORAN. 

cattle  are  allowed  you  to  eat,  except  what  hath  been  read  unto 
you,  in  former  passages  of  the  Koran,  to  he  forbidden.  But 
depart  from  the  abomination  of  idols,  and  avoid  speaking  that 
which  is  false^:  being  orthodox  in  respect  to  God,  associating  no 
other  god  w'lih  him;  for  whoever  associateth  a?t7/  other  with  God, 
is  like  that  which  falleth  from  heaven,  and  which  the  birds  snatch 
away,  or  the  wind  bloweth  to  a  far  distant  place''.  This  is  so.  And 
whoso  maketh  valuable  offerings  unto  God%  verily  ihey  proceed 
from  the  piety  of  7nen's  hearts.  Ye  receive  various  advantages 
from  the  cattle  designed  for  sacrifces,  until  a  determined  time/or 
slaying  them  :  then  the  place  of  sacrificing  them  is  at  the  ancient 
house.  Unto  the  professors  of  every  religion'^  have  we  appointed 
certain  rites,  that  they  may  commemorate  the  name  of  God  on 
slaying  the  brute  cattle  which  he  hath  provided  for  them.  Your 
God  is  one  God  :  wherefore  resign  yourselves  wholly  unto  him. 
And  do  thou  bear  good  tidings  unto  those  who  humble  them- 
selves ;  whose  hearts,  when  mention  is  made  of  God,  are  struck 
with  fear ;  and  imto  those  who  patiently  endure  that  which 
befalleth  them  ;  and  who  duly  perform  their  prayers,  and  give 
alms  out  of  what  we  have  bestowed  on  them.  The  camels  slain  for 
sacrifice  have  we  appointed  for  you  as  symbols  of  your  obedience 
unto  God  :  ye  also  receive  other  advantages  from  them.  Where- 
fore commemorate  the  name  of  God  over  them,  when  ye  slay 
them,  standing  on  their  feet  disposed  in  right  order*^  :  and  when 
they  are  fallen  down  dead,  eat  of  them  ;  and  give  to  eat  thereof 
both  unto  him  who  is  content  with  what  is  given  him,  without 


a  Either  by  asserting  wrong  and  impious  things  of  the  Deity  ;  or  by  bearing  false 
witness  against  your  neighbours. 

b  Because  he  who  falls  into  idolatry,  sinketh  from  the  height  of  faith  into  the 
depth  of  infidelity,  has  his  thoughts  distracted  by  wicked  lusts,  and  is  hurried  by  the 
devil  into  the  most  absurd  errors(l). 

c  By  choosing  a  well-favoured  and  costly  victim,  in  honour  of  him  to  whom  it  is 
destined.  They  say  Mohammed  once  offered  a  hundred  fat  camels,  and  among  them 
one  which  had  belonged  to  Abu  Jahl,  having  in  his  nose  a  ring  of  gold :  and  that 
Omar  offered  a  noble  camel,  for  which  he  had  been  bid  three  hundred  dinars{2). 

The  original  may  also  be  translated  generally,  Whoso  regardeth  the  rites  of  the 
pilgrimage,  &c.  But  the  victims  seem  to  be  more  particularly  intended  in  this 
place. 

d  Jallalo'ddin  understands  this  passage  in  a  restrained  sense,  of  the  former  nations 
who  were  true  believers  ;  to  whom  God  appointed  a  sacrifice,  and  a  fixed  place  and 
proper  ceremonies  for  the  offering  of  it. 

e  That  is,  as  some  expound  the  word,  standing  on  three  feet,  having  one  of  their 
fore  feet  tied  up,  which  is  the  manner  of  tying  camels  to  prevent  their  moving  from 
the  place.  Some  copies,  instead  oi  sawciffa  read  sawiiffena,  from  the  verb  safana, 
which  properly  signifies  the  posture  of  a  horse,  when  he  stands  on  three  feet,  the 
edge  of  the  fourth  only  touching  the  ground. 


(l)AlBeidawi.  (2)  Idem. 


AL  KORAN.  133 

asking,  and  unto  him  who  asketh".  Thus  have  we  given  you 
dominion  over  them,  that  ye  might  return  us  thanks.  Their 
flesh  is  not  accepted  of  God,  neither  their  blood  ;  but  your  piety 
is  accepted  of  him.  Thus  have  we  given  you  dominion  over 
them,  that  ye  might  magnify  God,  for  the  revelations  whereby 
he  hath  directed  you.  And  bear  good  tidings  unto  the  righteous, 
that  God  will  repel  the  ill  designs  of  the  infidels  from  the  true 
believers ;  for  Goo  lovcth  not  every  perfidious  unbeliever*. 
Permission  is  granted  unto  those  who  take  arms  against  the 
unbelievers,  for  that  they  have  been  unjustly  persecuted  by  them 
(and  God  is  certainly  able  to  assist  them)  :  who  have  been  turned 
out  of  their  habitations  injuriously,  and  for  no  other  reason  than 
because  they  say,  Our  Lord  is  God^.  And  if  God  did  not  repel 
the  violence  of  some  men  hy  others,  verily  monasteries,  and 
churches,  and  synagogues,  and  the  temples  of  the  Moslems, 
wherein  the  name  of  God  is  frequently  commemorated,  would  be 
utterly  demolished^  And  God  will  certainly  assist  him  who  shall 
be  on  his  side  :  for  God  is  strong  and  mighty.  Jind  he  will 
assist  those  who,  if  we  establish  them  in  the  earth,  will  observe 
prayer,  and  give  alms,  and  command  that  which  is  just,  and  forbid 
that  which  is  unjust.  And  unto  God  shall  be  the  end  of  all 
things.  If  they  accuse  thee,  O  Mohamvied,  of  imposture;  con- 
sider that,  before  them,  the  people  of  Noah,  and  the  tribes  of 
Ad  and  Thamud,  and  the  people  of  Abraham,  and  the  people  of 
Lot,  and  the  inhabitants  of  Madian,  accused  their  prophets  of 
imposture  :  and  Moses  was  also  charged  with  falsehood.  And  I 
granted  a  long  respite  unto  the  unbelievers  :  but  afterwards  I 
chastised  them  ;  and  how  different  was  the  change  I  made  iii 
their  condition  !  How  many  cities  have  we  destroyed,  which 
were  ungodly,  and  which  are  now  fallen  to  ruin  on  their  roofst  ? 
And  hoio  many  wells  have  been  abandoned'',  and  lofty  castles  ? 

a  Or,  as  the  words  may  also  be  rentlered,  Unto  him  who  asketh  in  a  modest 
and  humble  manner,  and  unto  him  who  wanteth,  but  dareth  not  ask. 

*  "  AnDounce  happiness  to  those  who  exercise  beneficence.  God  will  destroy 
the  snares  which  are  spread  for  the  believers.  He  hatelh  the  deceiver  and  the  in- 
fidel."— Savory. 

b  This  was  the  first  passage  of  the  Koran  which  allowed  Mohammed  and  his  fol- 
lowers to  defend  themselves  against  their  enemies  by  force,  and  was  revealed  a  little 
before  the  flight  to  Medina  ;  till  which  time  the  prophet  had  exhorted  his  Moslems 
to  suffer  the  injuries  otfered  them  with  patience,  which  is  also  commanded  in  above 
seventy  different  places  of  the  Koran(l). 

c  That  is,  the  public  exercise  of  any  religion,  whether  true  or  false,  is  supported 
only  by  force ;  and  therefore,  as  Mohammed  would  argue,  the  true  religion  must  be 
established  by  the  same  means. 

t  "  How  many  guilty  cities  have  we  overthrown  !  They  are  now  buried  under 
their  own  ruins." — Savary. 

d    That  is,  How  many'spots  in  the  deserts,  which  were  formerly  inhabited,  are  now 

(1)  Al  Beidawi,  &c.     V.  the  Prelim.  Disc.  5  II.  p.  66,  &c.,  Vol.  1. 


I 


34  AL  KORAN. 


o  they  not  therefore  journey  through  the  land  ?     And  have  they 
not  hearts  to  understand  with,  or  ears  to  hear  with  ?     Surely  aa 
to  these  things  t/ieir  eyes  are  not  blind,  but  the  hearts  are  blind 
which  are  in  their  breasts.      They  will   urge  thee  to  hasten  the 
threatened  punishment  ;  but  God  will  not  fail  to  perform  what 
he  hath  threatened  :  and  verily  one  day  with  thy  Lord  is  as  a 
thousand  years,  of  those  which   ye  compute^      Unto   how  many 
cities  have  I  granted  respite,   though  they  were  wicked  ?     Yet 
afterwards  I  chastised  them  :  and  unto  me  shall  they  come  to  be 
judged^  at  the  last  day.     Say,  0  men,  verily  I  am  only  a  public 
preacher  unto  you.      And  they  who  believe,  and  do  good  works, 
shall  obtain  forgiveness  and  an  honourable  provision.      But  those 
who   endeavour  to  make   our  signs   of  none  effect,  shall  be  the 
inhabitants  of  hell.     We  have  sent  no  apostle,  or  prophet,  before 
thee,  but,  when  he  read,  Satan  suggested  some  error  in  his  read- 
ing^     But  God  shall  make  void  that  which  Satan  hath  suggested  : 
then  shall  God  confirm  his  signs  ;  for  God  is  knowing  and  w'xse. 
But  this  he  permitteth,  that  he  may  make  that  which  Satan  hath 
suggested,  a  temptation  unto   those   in  whose   hearts  there  is  an 
infirmity,  and  whose  hearts  are   hardened  (for  the  ungodly  are 
certainly  in  a  wide  disagreement /row  the  truth)  :  and  that  they 
on  whom  knowledge   hath   been   bestowed,  may  know  that  this 
book  is  the  truth  from  thy  Lord,  and  may  believe  therein  ;  and 

abandoned  ?  a  neglected  well  being  the  proper  sign  of  such  a  deserted  dwelling  in 
those  parts,  as  ruins  are  of  a  demolished  town. 

Some  imagine  that  this  passage  intends  more  particularly  a  well  at  the  foot  of  a 
terlain  hill  in  the  province  of  Hadramaut,  and  a  castle  built  on  the  top  of  the  same 
kill,  both  belonging  to  the  people  of  Handha  Ebn  Safwan,  a  remnant  of  the  Tha- 
tiudites,  who  having  killed  their  prophet,  were  utterly  destroyed  by  God,  and  their 
dwelling  abandoned(l). 
a     See  2  Pet.  iii.  8. 

b  The  occasion  of  the  passage  is  thus  related.  Mohammed  one  day  reading  the 
53d  chapter  of  the  Koran,  when  he  came  to  this  verse,  What  think  ye  o/Allat,  and 
al  Uzza,  and  o/Monah  the  other  third  goddess?  the  devil  put  the  following  words 
into  his  mouth,  which  he  pronounced  through  inadvertence,  or,  as  some  tell  us,  be- 
cause he  was  then  half  asleep(2),  viz.  These  are  the  most  high  and  beauteous  dam- 
sels, whose  intercession  is  to  be  hoped  for.  The  Koreish,  who  were  sitting  near 
Mohammed,  greatly  rejoiced  at  what  they  had  heard,  and  when  he  had  finished  the 
chapter,  joined  wilh  him  and  his  followers  in  making  their  adoration  :  but  the  pro- 
phet, being  acquainted  by  the  angel  Gabriel  with  the  reason  of  their  compliance, 
and  with  what  he  had  uttered,  was  deeply  concerned  at  his  mistake,  till  this  verse 
was  revealed  for  his  consolation(3). 

We  are  told  however  by  Al  Beidawi,  that  the  more  intelligent  and  accurate  per- 
sons reject  the  aforesaid  story ;  and  the  verb,  here  translated  read,  signifying  also  to 
wish  for  any  thing,  they  interpret  the  passage  of  the  suggestions  of  the  devil  to  de- 
bauch the  affections  of  those  holy  persons,  or  to  employ  their  minds  in  vain  wishes 
and  desires. 

(I)  Al  Beidawi,  &o.    V.  the  Prelim.  Disc.  5  U.  p.  66,  &c.  Vol.  1.  (2)  Yahya. 

(3)  Al  Beidawi,  Jallalo'ddin,  Yahya,  &c.     See  chap.  16,  p.  66,  Vol.  II. 


AL  KORAN. 


135 


that  their  hearts  may  acquiesce  in  the  same  :  for  God  is  surely 
the  director  of  those  who  believe,  into  the  right  way.  But  tlie 
infidels  will  not  cease  to  doubt  concerning  it,  until  the  hour  of 
judgmeyit  cometh  suddenly  upon  them  ;  or  until  the  punishment 
of  a  grievous  day''  overtake  them.  On  that  day  the  kingdom  shall 
be  God's  :  he  shall  judge  between  them*.  And  they  who  shall 
have  believed,  and  shall  have  wrought  righteousness,  ^A^/// Ae  in 
gardens  of  pleasure  :  but  they  who  shall  have  disbelieved,  and 
shall  have  charged  our  signs  with  falsehood,  those  shall  suffer  a 
shameful  punishment.  And  as  to  those  who  shall  have  fled  their 
country  for  the  sake  of  God's  true  religion,  and  afterwards  shall 
have  been  slain,  or  shall  have  died ;  on  them  will  God  bestow  an 
excellent  provision  ;  and  God  is  the  best  provider.  He  will 
surely  introduce  them  with  an  introduction  with  which  they  shall 
be  well-pleasedt  :  for  God  is  knowing  aw^  gracious.  This  is  so. 
Whoever  shall  take  a  vengeance  equal  to  the  injury  which  hath 
been  done  him'',  and  shall  afterwards  be  unjustly  treated'^ ;  verilv 
God  will  assist  him  :  for  God  is  merciful,  and  ready  to  forgive. 
This  shall  be  done,  for  that  God  causeth  the  night  to  succeed  the 
day,  and  he  causeth  the  day  to  succeed  the  night ;  and  for  that 
God  both  heareth  a?id  seeth.  This,  because  God  is  truth,  and 
because  what  they  invoke  besides  him,  is  vanity  ;  and  for  that 
God  is  the  high,  the  mighty.  Dost  thou  not  see  that  God  sendeth 
down  water  from  heaven,  and  the  earth  becometh  green  .''  for 
God  is  gracious  and  wise.  Unto  him  belongeth  whatsoever  is 
in  heaven  and  on  earth  :  and  God  is  self-sufficient,  worthy  to  be 
praised.  Dost  thou  not  see  that  God  hath  subjected  whatever  is 
in  the  earth  to  your  service,  and  also  the  ships  which  sail  in  the 
sea,  by  his  command  ?  And  he  withholdeth  the  heaven  that  it  fall 
not  on  the  earth,  unless  by  his  permission*^  :  for  God  is  gracious 
unto  mankind,  and  merciful.  It  is  he  who  hath  given  you  life, 
and  will  hereafter  cause  you  to  die  ;  afterwards  he  will  again 
raise  you  to  life,  at  the  resurrection  :  but  man  is  surely  ungrate- 
ful. Unto  the  professors  of  every  religion  have  we  appointed 
certain  rites,  which  they  observe.     Let  them  not  therefore  dis- 

a  Or,  a  day  rvhich  maketh  childless;  by  which  some  great  misfortune  in  war  is 
expressed  :  as  the  overthrow  the  infidels  received  at  Bedr.  Some  suppose  the  resur- 
rection is  here  intended. 

*  "Then  will  the  balance  be  in  the  hand  of  Cod.  He  will  judge  between  mor- 
tals."— Savary. 

f  "  He  will  introduce  them  into  an  abode  which  shall  enchant  them.  He  is  wise 
and  gracious." — Savary. 

b    And  shall  not  take  a  more  severe  revenge  than  the  fact  deserves. 

c  By  the  aggressor's  seeking  to  revenge  himself  again  of  the  person  injured,  by 
offering  him  some  further  violence. 

The  passage  seems  to  relate  to  the  vengeance  which  the  Moslems  should  take  of 
the  infidels,  for  their  unjust  persecution  of  them. 

d    Which  it  will  do  at  the  last  day.  ' 


136  AL  KORAN. 

pute  with  thee  concerning  this  matter  :  but  invite /Aem  unto  thy 
Lord  :  for  thou  follovvcst  the  right  direction.     But  if  they  enter 
into  debate  with  thee,  answer,  God  well  knoweth  that  which  ye 
do  :  God  will  judge  between  you,  on  the  day  of  resurrection, 
concerning  that  wherein  ye  now  disagree.     Dost  thou  not  know 
that  God  knoweth  whatever  is  in  heaven  and  on  earth  ?     Verily 
this  is  written  in  the  book  of  his  decrees  :  this  is  easy  with  God. 
They  worship,  besides  God,  that  concerning  which  he  hath  sent 
down  no  convincing  proof,  and  concerning  which  they  have  no 
knowledge  :  but  the  unjust  doers  shall  have  none  to  assist  them. 
And  when   our  evident  signs   are  rehearsed   unto   them,    thou 
mayest  perceive,  in  the  countenances  of  the  unbelievers,  a  disdain 
thereof:  it  wanteth  little  but  that  they  rush  with  violence  on 
those  who  rehearse  our  signs  unto  them.     Say,  Shall  I  declare 
unto  you  a  worse  thing  than  this  ?     The  fire  of  hell,  which  God 
hath  threatened  unto  those  who  believe  not,  is  worse;  and  an 
unhappy  journey  shall  it  be  thither.     0  men,  a  parable  is  pro- 
pounded unto  you ;    wherefore   hearken    unto    it.     Verily  the 
idols  which  ye  invoke,  besides  God,  can  never  create  a  single  fly, 
although  they  were  all  assembled  for  that  purpose  :  and  if  the 
fly  snatch  any  thing  from  them,  they  cannot  recover  the  same 
from   it".      Weak  is  the  petitioner,  and  the  petitioned.     They 
judge  not   of  God  according  to  his  due  estimation  :  for  God  is 
powerful  and  mighty.     God   chooseth  messengers  from  among 
the  angels^  and  from  among  men  :  for  God  is  he  who  heareth 
and  seeth.     He  knoweth  that  which  is  before  them,  and  that 
which  is  behind  them  :  and  unto  God  shall  all  things  return.     0 
true  believers,  bow  down,  and  prostrate  yourselves,  and  worship 
your  Lord  ;  and  work  righteousness,  that  ye  may  be  happy  : 
and  fight  in  defence  of  God's  true  religion,  as  it  behoveth  you  to 
fight  for  the  same.     He  hath  chosen  you;  and  hath  not  imposed 
on  you  any  difficulty  in  the  religion  which  he  hath  given  you, 
the  religion  of  your  father  Abraham  :  he  hath  named  you  Moslems 
heretofore,  and  in  this  book  ;  that  our  apostle  may  be  a  witness 
against   you   at  the   day   of  judgment,   and  that  ye  may   be 
witnesses  against  the  rest  of  mankind.     Wherefore  be  ye  constant 

a  The  commentators  say,  that  the  Arabs  used  to  anoint  the  images  of  their  gods 
with  some  odoriferous  composition,  and  with  honey,  which  the  flies  ate,  though  the 
doors  of  the  temple  were  carefully  shut,  getting  in  at  the  windows  or  crevices. 

Perhaps  Mohammed  took  this  argument  from  the  Jews,  who  pretend  that  the 
temple  of  Jerusalem,  and  the  sacrifices  there  offered  to  the  true  God,  were  never 
annoyed  by  flies(l)  ;  whereas  swarms  of  those  insects  infested  the  heathen  temples, 
being  drawn  thither  by  the  steam  of  the  sacrifices(2). 

b  Who  are  the  bearers  of  the  divine  revelations  to  the  prophets ;  but  ought  not 
to  be  the  objects  of  worship. 

(I)  Pirke  Aboth,  c  5,  ^  6,  7.  (3)  V.  Selden  de  Diis  Syris.  Synt.  2,  c.  6, 


AL  KORAN. 


137 


at  prayer  ;  and  give  alms  :  and  adhere  firmly  unto  God.     He  is 
your  master  ;  and  he  is  the  best  master,  and  the  best  protector*. 


CHAPTER  XXni. 

Intitled,  The  True  Believers  ;    revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

*  Now  are  the  true  believers  happy  :  who  humble  them- 
XVni.   selves   in   their  prayer,  and   who  eschew  all  vain  dis- 
course, and    who  are  doers  of  alms-deeds  ;  and  who 
keep  themselves  from  carnal  knowledge  of  any  ivomen  except 
their  wives,  or  the  captives  which  their  right  hands  possess  (for  as 
to  them  they  shall  be  blameless:  but  whoever  coveteth  any  looman 
beyond  these,  they  «re  transgressors):  and  who  acquit  themselves 
faithfully  of  their  trust,  and  justly  perform  their  covenant;  and 
who  observe  their  appointed  times  of  prayer:  these  shall  be  the 
heirs,  who  shall  inherit  paradise;  they  shall  continue  therein  for 
ever.      We   formerly  created   man  of  a  finer  sort  of  clay;  after- 
wards we  placed  him  in  the  form  of  seed  in  a  sure  receptaclea: 
afterwards  w^e  made  the  seed  coagulated  blood;  and  we  formed  the 
coagulated  blood  into  a  piece  of  flesh:  then  we  formed  the  piece 
of  flesh  into  bones;  and  we  clothed  those  bones  with  flesh:  then 
we  produced  the  same  by  another  creation*^*.    Wherefore  blessed 
be  God,  the  most  excellent  Creator"^!  After  this  shall  ye  die:  and 
afterwards  shall  ye  be  restored  to  life,  on  the  day  of  resurrection. 
And  we  have  created  over  you  seven  heavens'*:  and  we  are  not 
negligent  of  what  we  have  created.   And  we  send  down  rain  from 
heaven  by  measure;   and  we  cause  it  to  remain  on  the  earth:  we 
are  also  certainly  able  to  deprive  you  of  the  same.    And  we  cause 
gardens  of  palm-trees,  and  vineyards,  to  spring  forth  for  you  by 
means  thereof;  wherein  ye  have  many  fruits,  and  whereof  ye  eat. 
And    we  also  raise  for  you  a /tree  springing  from  mount  Si- 

*  "Be  immovable  in  the  faith  God  if  your  master.  Courage  unto  the  servant, 
and  praise  unto  the  patron  !" — Savary. 

a    viz.  The  womb. 

b    i.  e.  Producing  a  perfect  man,  composed  of  soul  and  body. 

*  "  We  accomplished  our  creation  by  animating  it  with  life." — Savary. 
c     See  chap.  6,  p.  326,  note  e,  Vol.  I. 

d  Literally,  seven  paths;  by  which  the  heavens  are  meant,  because,  according  to 
some  expositors,  they  are  the  paths  of  the  angels  and  of  the  celestial  bodies:  though 
the  original  word  also  signifies  things  which  are  folded  or  placed  like  stories  one 
above  another,  as  the  Mohammedans  suppose  the  heavens  to  be. 

Vol.  H.— S 


138  AL  KORAN. 

nai";  which  procluccth  oil,  and  a  sauce  for  those  who  eat.  Ye  have 
likewise  an  instruolion  in  the  cattle:  we  give  you  to  drink  of  the 
milk  which  is  in  their  bellies,  and  ye  receive  many  advantages 
from  them;  and  of  them  do  ye  eat:  and  on  them,  and  on  ships, 
are  ye  carried""*.  We  sent  Noah  heretofore  unto  his  people,  and 
he  said,  0  my  people,  serve  God:  ye  have  no  God  besides  him; 
will  ye  not  therefore  fear  the  consequence  of  your  worshipping 
other  gods?  And  the  chiefs  of  his  people,  who  believed  not,  said, 
This  is  no  other  than  a  man,  as  ye  are:  he  seeketh  to  raise  him- 
self to  a  superiority  over  you.  If  God  had  pleased  to  have  sent 
a  messenger  unto  you,  he  would  surely  have  sent  angels:  we 
have  not  heard  this  of  our  forefathers.  Verily  he  is  no  other  than 
a  man  disturhcd  with  frenzy:  wherefore  wait  concerning  him  for 
a  timet.  Noah  said,  0  Lord,  do  thou  protect  me;  for  that  they 
accuse  me  of  falsehood.  And  we  revealed  our  orders  unto  him, 
saying,  Make  the  ark  in  our  sight;  and  according  to  our  reve- 
lation. And  when  our  decree  cometh  to  be  executed,  and  the 
oven  shall  boil  and  pour  forth  water,  carry  into  it  of  every  species 
of  animals  one  pair;  and  also  thy  family,  except  such  of  them 
on  whom  a  previous  sentence  of  destruction  hath  passed^:  and 
speak  not  unto  me  in  behalf  of  those  who  have  been  unjust ; 
for  they  shall  be  drowned.  And  when  thou  and  they  who  shall 
be  with  thee,  shall  go  up  into  the  ark,  say.  Praise  be  unto  God, 
who  hath  delivered  us  from  the  ungodly  people!  And  say,  0  Lord, 
cause  me  to  come  down  from  this  ark  with  a  blessed  descentj; 
for  thou  art  best  able  to  bring  me  down  from  the  same  ivith 
safety.  Verily  herein  were  signs  of  our  omnipotence;  and  we 
proved  mankind  thereby.  Afterwards  we  raised  up  another  gene- 
ration*" after  them;  and  we  sent  unto  them  an  apostle  from  among 
them*^,  ivho  said,  Worship  God:  ye  have  no  God  besides  him; 
will  ye  not  therefore  fear  his  vengeance?  And  the  chiefs  of  his 
people,  who  belivod  not,  and  who  denied  the  meeting  of  the  life 
to  come,  and  on  whom  we  had  bestowed  affluence  in  this  present 
life,  said,  'JMiis  is  no  other  than  a  man,  as  3'e  are  ;  he  eateth  of 
that  whereof  ye  eat,  and  he  drinketh  of  that  whereof  y^  drink  : 

a  tnz.  The  olive.  Tlie  gardens  near  this  mountain  are  yet  famous  for  the  excel- 
lent fruit-trees  of  ahnost  ail  sorts  which  grow  there(l). 

b  The  beast  more  particularly  meant  in  this  place,  is  the  camel,  which  is  cliiefly 
used  for  carriage  in  the  East ;  being  called  by  the  Arabs,  the  landship,  on  whicli  they 
pass  those  seas  of  sand,  tiie  deserts. 

*  "  They  carry  you  on  the  earth,  as  the  ship  bears  you  on  the  sea." — Savary. 

t  "  Let  us  shut  liini  up  for  a  time." — Savary. 

c     See  chap.  11,  p.  12,  &c.  Vol.  II. 

}  "  When  thou  shalt  descend  from  it,  put  up  to  him  this  prayer;  I.oid"  O  thou 
who  art  the  best  of  guides,  deign  to  bless  our  outgoing  !" — Savary. 

d     Namely,  the  tribe  of  Ad,  or  cf  Thamud. 

e    viz,  The  prophet  Hud,  or  Saleh. 

(1)  V.  Voyages  de  Thevenot,  liv.  2,  cli.  9, 


AL  KORAN.  139 

and  if  ye  obey  a  man  like  unto  yourselves,  yc  will  surely  be 
sufferers.  Doth  he  threaten  you  that  after  ye  shall  be  dead,  and 
shall  become  dust  and  bones,  ye  shall  be  brouglit  forth  alive 
from  your  graves?  Away,  away  with  that  ye  are  threatened 
with!  There  is  no  other  life  besides  our  jDresent  life  :  we  die, 
and  we  live  ;  and  we  shall  not  be  raised  again.  This  is  no  other 
than  a  man,  who  deviseth  a  lie  concerning  God  :  but  we  will  not 
believe  him.  Their  apostle  said,  0  Lord  defend  me  ;  for  that 
they  have  accused  me  of  imposture.  God  answered.  After  a  little 
while  they  sliall  surely  repent  their  obstinacy.  Wherefore  a 
severe  punishment  was  Justly  inflicted  on  them,  and  we  rendered 
them  like  the  refuse  ivhich  is  carried  down  by  a  stream*.  Away 
therefore  with  the  ungodly  people!  Afterwards  we  raised  up 
other  generations"  after  them.  No  nation  shall  be  punished  be- 
fore their  determined  time  ;  neither  shall  they  be  respited  after. 
Afterwards  we  sent  our  apostles,  one  after  another.  So  often  as 
their  apostle  came  unto  any  nation,  they  charged  him  with  im- 
posture :  and  w^e  caused  them  successively  to  follow  one  another 
to  destruction ;  and  we  made  them  only  subjects  of  traditional 
storiest.  Away  therefore  with  the  unbelieving  nations!  After- 
wards we  sent  Moses,  and  Aaron  his  brother,  with  our  signs  and 
manifest  power,  unto  Pharaoh  and  his  princes  :  but  they  proudly 
refused  to  believe  on  him;  for  they  were  a  haughty  people. 
And  they  said.  Shall  we  believe  on  two  men  like  unto  ourselves  ; 
whose  people  are  our  servants  ?  And  they  accused  them  of  im- 
posture :  wherefore  they  became  of  the  number  of  those  who 
were  destroyed.  And  we  heretofore  gave  the  book  of  the  law 
unto  Moses,  that  the  children  of  Israel  might  be  directed  thereby. 
And  we  appointed  the  son  of  Mary,  and  his  mother,  for  a  sign  : 
and  we  prepared  an  abode  for  them  in  an  elevated  part  of  the 
earth'*,  being  a  place  of  quiet  and  security,  and  watered  with 
running  springs.  O  apostles,  eat  of  those  things  which  are  good'^ ; 
and  work  righteousness  :   for  I  well   know  that  which  ye  do. 

*  "The  cry  of  the  exterminating  angel  was  heard,  and,  like  withered  buds,  the 
unbelievers  were  destroyed." — Savory. 

a     As  the  Sodomites,  Midianites,  &c. 

t  "  We  have  brought  a  new  Scripture.  Far  from  us  be  those  who  will  not  be- 
lieve in  it." — Savary. 

b  The  commentators  tell  us  the  place  here  intended  is  Jerusalem,  or  Damascus, 
or  Raralah,  or  Palestine,  or  Egypt(l). 

But  perhaps  the  passage  means  the  hill  to  which  the  virgin  Mary  retired  to  be 
delivered,  according  to  tho  Mohammedan  tradition(2). 

c  These  words  are  addressed  to  the  apostles  in  general,  to  whom  it  was  permitted 
to  eat  of  all  clean  and  wholesome  food  ;  and  were  spoken  to  them  severally  at  tho 
time  of  their  respective  mission.  Some,  however,  think  them  directed  particularly 
to  the  virgin  Mary  and  Jesus,  or  singly  to  the  latter  (in  which  case  the  plural  number 
must  be  used  out  of  respect  only),  proposing  the  practice  of  the  prophets  for  their 

(1)  AI  Bcidawi,  Jallalo'ddin.  (2)  See  chap.  19,  p.  98,  Vol  II. 


140  AL  KORAN. 

This  your  religion  is  one  religion"  ;  and  I  am  your  Lord  ;  where- 
fore fear  me.     But  men  have  rent  the  affair  of  their  religion  into 
various  sects  :   every  party  rejoiceth  in  that  which  they  follow. 
Wherefore  leave  them  in  their  confuoion,  until  a  certain   time**. 
Do  they  think  that  we  hasten  unto  them  the  wealth  and  children 
which  we  have  abundantly  bestowed  on  them,  for  their  good  ? 
But  they  do  not  understand.     Verily  they  who  stand  in  awe,  for 
fear  of  their  Lord,  and  who  believe  in  the  signs  of  their  Lord, 
and  who  attribute  not  companions   unto  their  Lord  ;   and  who 
give  that  which  they  give  in  alms,  their  hearts  being  struck  with 
dread,  for  that  they  must  return  unto  their  Lord  :   these  hasten 
unto  good,   and    are  foremost   to  obtain   the  same.     We  will 
not    impose  any   difficulty   on   a  soul,   except   according   to   its 
ability  ;   with  us  is  a  book,  which  speaketh  the  truth  ;  and  they 
shall   not  be  injured.     But  their  hearts  are  drowned  in   negli- 
gence, as  to  this  matter ;  and   they  have  works  different  from 
those  loe  have  mentioned ;  which  they   will   continue  to  do, 
until,    when   we   chastise    such   of  them    as  enjoy   an    affluence 
of  fortune,    by   a  severe  punishment^    behold,   they   cry  aloud 
for  help*  :   but  it  shall  be  answered  them,  Cry  not  for  help 
to-day  :   for  ye  shall   not   be  assisted   by  us.     My   signs   were 
read  unto  you,  but  ye  turned  back  on  your  heels  :  proudly  elating 
yourselves  hQQ,d.\x^%  oi  your  possessing  the  holy  temple ;  discours- 
ing together  by  night,  and  talking  foolishly.     Do  they  not  there- 
fore  attentively   consider   that   which    is   spoken   unto   them; 
whether  a  revelation  is  come  unto  them  which  came  not  unto 
their  forefathers  ?     Or  do  they  not  know  their  apostle  ;  and  there- 
fore reject  him  ?     Or  do  they  say.  He  is  a  madman  ?     Nay,  he 
hath  come  unto  them  with  the  truth  ;  but  the  greater  part  of  them 
detest  the  truth.     If  the  truth  had  followed  their  desires,  verily 
the  heavens  and  the  earth,  and  whoever  therein  is,  had  been  cor- 
rupted''.    But  we  have  brought  them  their  admonition  ;  and  they 

imitation.  Mohammed  probably  designed  in  this  passage  to  condemn  the  abstinence 
observed  by  the  Christian  moDks(l). 

a     See  chap.  21,  p.  26,  Vol.  II. 

b    i  c.  Till  they  shall  be  slain,  or  shall  die  a  natural  death. 

c  By  which  is  intended  either  the  overthrow  at  Bedr,  where  several  of  the  chief 
Korashites  lost  their  lives  ;  or  the  famine  with  which  the  Meccans  were  afflicted,  at 
the  prayer  of  the  prophet,  conceived  in  these  words,  O  God  set  thy  foot  strongly  on 
Modar  (an  ancestor  of  the  Koreish)  and  give  them  years  like  the  years  o/ Joseph  : 
whereupon  so  great  a  dearth  ensued,  that  they  were  obliged  to  feed  on  dogs,  carrion, 
and  burnt  bones(2). 

*  "  Those  who  are  in  ignorance  of  this  doctrine,  those  who  in  their  works  have 
cot  virtue  for  their  object,  shall  remain  in  their  blindness,  till  the  hour  when  the  most 
powerful  of  them,  feeling  our  vengeance,  shall  ciy  out  tumultuously."— Salary. 

d  That  is,  if  there  had  been  a  plurality  of  gods,  as  the  idolaters  contend(3)  or, 
if  the  doctrine  taught  by  Moliammed  had  been  agreeable  to  their  inclinations,  &.c. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  See  chap.  21,  p.  26,  Vol.  II. 


AL  KORAN.  141 

turn  aside  from  their  admonition.  Dost  thou  ask  of  them  any 
maintenance  for  thy  preaching  ")  since  the  maintenance  of  thy 
Loud  is  belter  ;  for  he  is  the  most  bounteous  provider.  Thou 
certainly  invitest  them  to  the  right  way  :  and  they  who  believe 
not  in  the  life  to  come,  do  surely  deviate  from  that  way.  If  we 
had  had  compassion  on  them,  and  had  taken  off  from  them  the 
calamity  which  had  befallen  them'',  they  would  surely  have  more 
obstinately  persisted  in  their  error,  wandering  in  confusion* . 
We  formerly  chastised  them  with  a  punishment"^  :  yet  they  did 
not  humble  themselves  before  their  Lord,  neither  did  they  make 
supplications  iinto  him  ;  until,  when  we  have  opened  upon  them 
a  door,  from  which  a  severe  punishment''  hath  issued,  behold, 
they  are  driven  to  despair  thereat.  It  is  God  who  hath  created 
in  you  the  senses  of  hearing  and  of  sight,  that  ye  may  perceive 
our  judgments,  and  hearts,  that  ye  may  seriously  consider  them,: 
yet  how  few  of  you  give  thanks  !  It  is  he  who  hath  produced 
you  in  the  earth  ;  and  before  him  shall  ye  be  assembled.  It  is  he 
who  giveth  life,  and  putteth  to  death  ;  and  to  him  is  to  be  attri- 
buted the  vicissitude  of  night  and  day  :  do  ye  not  therefore  under- 
stand .''  But  the  unbelieving  Meccans  say  as  their  predecessors 
said  :  they  say,  When  we  shall  be  dead,  and  shall  have  become 
dust  and  bones,  shall  we  really  be  raised  to  life  ?  We  have 
already  been  threatened  with  this,  and  our  fathers  also  heretofore: 
this  is  nothing  but  fables  of  the  ancients.  Say,  Whose  is  the 
earth,  and  whoever  therein  is  ;  if  ye  know  ?  They  will  answer, 
God's.  Say,  will  ye  not  therefore  consider  ?  Say,  Who  is  the 
Lord  of  the  seven  heavens,  and  the  Lord  of  the  magnificent 
throne  ?  They  will  answer,  They  are  God's.  Say,  Will  ye  not 
therefore  fear  him,?  Say,  In  whose  hand  is  the  kingdom  of  all 
things  ;  who  protecteth  lohom  he  pleaseth,  but  is  himself  protected 
of  none  ;  if  ye  know  ?  They  will  answer,  Li  God's.  Say, 
How  therefore  are  ye  bewitchedt  ?  Yea,  we  have  brought  them 
the  truth  ;  and  they  are  certainly  liars  in  denying  the  same. 

a  viz.  The  famine.  It  is  said  that  the  Meccans  being  reduced  to  eat  ilhiz,  which 
is  a  sort  of  miserable  food  made  of  blood  and  camels'  hair,  used  by  the  Arabs  in  time 
of  scarcity,  Abu  Sofian  came  to  Mohammed,  and  said,  TMmc,  I  adjure  thee  by 
God  and  the  relation  that  is  between  us,  dost  thou  think  thou  art  sent  as  a  mercy 
unto  all  creatures  ;  since  thou  hast  slain  the  fathers  with  the  sword,  and  the  chil- 
dren with  hunger (l)  ? 

*  "  If  pity  had  caused  us  to  predict  unto  them  the  calamities  which  they  were 
about  to  suflfer,  they  would  have  been  only  the  more  obstinate  in  their  error." — Sa- 
vory. 

b    Namely,  the  slaughter  at  Bedr. 

c    viz.  Famine;  which  is  more  terrible  than  the  calamities  of  war(2). 

According  to  these  explications,  the  passage  must  have  been  revealed  at  Medina; 
unless  it  be  taken  in  a  prophetical  sense. 

i  "  Will,  then,  your  eyes  be  always  closed  against  the  light?" — Saoary. 

(I)  AlBeidawi.  (2)  Idem. 


142  AL  KORAN. 

God  hath  not  begotten  issue  ;  neither  is  there  any  other  god  with 
him  :  otherwise  every  god  had  surely  taken  away  that  which  he 
had  created'*  ;  and  some  of  them  had  exalted  themselves  above 
the  others^.  Far  be  that  from  God,  which  they  affirm  of  him  ! 
He  knoweth  that  which  is  concealed,  and  that  which  is  made 
public  :  wherefore  far  be  it  from  him  to  have  those  sharers  in 
his  honour  which  they  attribute  to  him  !  Say,  0  Lord,  If  thou 
wilt  surely  cause  me  to  see  the  vengeance  with  which  they  have 
been  threatened  ;  0  Lord,  set  me  not  among  the  ungodly  people: 
for  we  are  surely  able  to  make  thee  to  see  that  with  which  we 
have  threatened  them.  Turn  aside  evil  with  that  which  is  better*^: 
we  well  know  the  calumnies  which  they  utter  against  thee. 
And  say,  O  Lord,  I  fly  unto  thee  for  refuge,  against  the  sugges- 
tions of  the  devils  :  and  I  have  recourse  unto  thee,  0  Lord,  to 
drive  them  away,  that  they  be  not  present  with  me'^  The 
gainsaying  of  the  unbelievers  ceaseth  not  until,  when  death 
overtaketh  any  of  them,  he  saith,  0  Lord,  suffer  me  to  return  to 
life,  that  I  may  do  that  which  is  right  ;  in  professing  the  true 
faith  which  I  have  neglected®.  By  no  means.  Verily  these 
are  the  words  which  he  shall  speak  :  but  behind  them  there  shall 
be  a  bar*",  until   the  day  of  resurrection.     When  therefore  the 

a     And  set  up  a  distinct  creation  and  kingdom  of  his  own. 

b     See  chap.  17,  p.  75,  Vol.  II. 

c  That  is,  By  forgiving  injuries,  and  returning  of  good  for  them  :  which  rule  is  to 
be  qualified,  however,  with  this  proviso,  that  the  true  religion  receive  no  prejudice 
by  such  mildness  and  clemency  (1). 

d    To  besiege  me  :  or,  as  it  may  also  be  translated.  That  they  hurt  me  not. 

e  Or,  as  the  words  may  also  import.  In  the  world  which  I  have  left ;  that  is, 
during  the  further  term  of  life  which  shall  be  granted  me,  and  from  which  I  have 
been  cut  o(f(2). 

f  The  original  word  barzakh,  here  translated  bar,  primarily  signifies  any  partition, 
or  interstice,  which  divides  one  thing  from  another  ;  but  is  used  by  the  Arabs  not 
always  in  the  same,  and  sometimes  in  an  obscure  sense.  They  seem  generally  to 
express  by  it  what  the  Greeks  did  by  the  word  Hades ;  one  while  using  it  for  the  place 
of  the  dead,  another  while  for  the  time  of  their  continuance  in  that  state,  and  another 
while  for  the  state  itself.  It  is  defined  by  their  critics  to  be  the  interval  or  space  be- 
tween this  world  and  the  next,  or  between  death  and  the  resurrection  ;  every  person 
who  dies,  being  said  to  enter  into  al  barzakh;  or,  as  the  Greek  expresses  it 
x,cLTa.Qha.i  tie  d!Sov{'S).  One  lexicographer(4)  tells  us  that  in  the  Koran  it  denotes 
the  grave  :  but  the  commentators  on  this  passage  expound  it  a  bar,  or  invincible  ob- 
stacle, cutting  off  all  possibility  of  return  into  the  world,  after  death.  See  chap.  25, 
Vol.  II.  where  the  word  again  occurs. 

Some  interpreters  understand  the  words  we  have  rendered  behind  them,  to  mean 
before  them  (it  being  one  of  those  words,  of  which  there  are  several  in  the  Arabic 
tongue,  that  have  direct  contrary  significations),  considering  al  Barzakh  as  a  future 
space,  and  lying  before,  and  not  behind  them. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  V.  Pocock.  not.  hi  Port.  Mosis,  p,  248, 

&c.,  and  the  Prelim.  Disc.  ^  IV.  p.  90.  (4)  Ebn  Maruf,  apud  Gol.  Lex.  Arab, 

col.  254. 


AL  KORAN.  143 

trumpet  shall  be  sounded,  there  shall  be  no  relation  between 
them  which  shall  be  regarded  on  that  day  ;  neither  shall  they 
ask  assistance  of  each  otlier.  They  whose  lialances  shall  be 
heavy  loith  good  works,  shall  be  happy  :  but  they  whose  balances 
shall  be  light,  are  those  who  shall  lose  their  souls,  and  shall 
remain  in  hell  for  ever".  The  fire  shall  scorch  their  faces,  and 
they  shall  writhe  their  mouths  therein  for  anguish  :  and  it 
shall  he  said  unto  them^  Were  not  my  signs  rehearsed  unto  you; 
and  did  ye  not  charge  them  with  falsehood  ?  They  shall  answer, 
0  Lord,  our  unhappincss  prevailed  over  us,  and  we  were  people 
who  went  astray.  0  Lord,  take  us  forth  from  this  fire  :  if  we 
return  to  our  former  ivickedness,  we  shall  surely  be  unjust.  God 
will  say  unto  them,  Be  ye  driven  away  with  ignominy  thereinto  : 
and  speak  not  unto  me  to  deliver  you.  Verily  there  were  a 
party  of  my  servants,  who  said,  0  Lord,  we  believe  :  wherefore 
forgive  us,  and  be  merciful  unto  us  ;  for  thou  art  the  best  of  those 
who  show  mercy.  But  ye  received  them  with  scoffs,  so  that  they 
suffered  you  to  forget  my  admonition'',  and  ye  laughed  them  to 
scorn.  I  fhave  this  day  rewarded  them,  for  that  they  suffered 
the  injinncs  ye  offered  them,  with  patience  :  verily  they  enjoy 
great  felicity.  God  will  say.  What  number  of  years  have  ye 
continued  on  earth  ?  They  will  answer,  Wc  have  continued 
there  a  day,  or  part  of  a  day*^ :  but  ask  those  who  keep  account''. 
God  will  say,  Ye  have  tarried  but  a  little,  if  ye  knew  it.  Did 
ye  think  that  we  had  created  you  in  sport,  and  that  ye  should  not 
be  brought  again  before  us  .-'  Wherefore  let  God  be  exalted,  the 
King,  the  Truth  !  There  is  no  God  besides  him,  the  Lord  of 
the  honourable  throne.  Whoever  together  with  the  true  God 
shall  invoke  another  god,  concerning  w  hom  he  hath  no  demonstra- 
tive proof,  shall  surely  be  brought  to  an  account  for  the  same 
before  his  Lord.  Verily  the  infidels  shall  not  prosper.  Say,  O 
Lord,  pardon,  and  show  mercy  ;  for  thou  art  the  best  of  those 
who  sliow  mercy*. 

a     See  (ho  Prelim.  Disc.  §  IV.  p.  101,  Yoll. 

h  Heing  unable  to  prevail  on  you  by  their  remonstrances,  because  of  the  contempt 
wherein  ye  held  them. 

c  The  time  will  seem  thus  short  to  them  in  comparison  to  the  eternal  duration  of 
their  torments,  or  because  tlie  time  of  their  livini^  in  tlic  world  was  the  lime  of  their 
joy  and  pleasure  :  it  being  usual  for  the  Arabs  to  describe  what  they  like  as  of  short, 
and  what  they  dislike,  as  of  long  continuance. 

d  That  is,  the  angels,  who  keep  account  of  the  length  of  men's  lives  and  of  their 
works,  or  any  other  who  may  have  leisure  to  compute ;  and  not  us,  whose  tormenls 
distract  our  thoughts  and  attention. 

*  "  Thy  mercy  is  unbounded." — Savary 


144  AL  KORAN. 


CHAPTER  XXIV. 

Intitled,  Light"  ;  revealed  at  Medina. 

In  the  name  of  the  most  merciful  God. 

This  Sura  have  we  sent  i^ov^n  from  heaven  ;  and  have  ratified 
the  same  ;  and  we  have  revealed  therein  evident  signs,  that  ye 
may  be  warned.  The  whore,  and  the  whoremonger,  shall  ye 
scourge  with  a  hundred  stripes''.  And  let  not  compassion  towards 
them  prevent  you  from  executing  the  judgment  of  God<=  ;  if  ye 
believe  in  God  and  the  last  day:  and  let  some  of  the  true  believers 
be  witnesses  of  their  punishmenf^t.  The  whoremonger  shall  not 
marry  any  other  than  a  harlot,  or  an  idolatress.  And  a  harlot 
shall  no  man  take  in  marriage,  except  a  whoremonger,  or  an 
idolater.  And  this  kind  of  marriage  is  forbidden  the  true 
believers^     But  as  to  those  who  accuse  women  of  reputation  of 

a  This  title  is  taken  from  an  allegorical  comparison  made  between  light  and  God, 
or  faith  in  him,  about  the  middle  of  the  chapter. 

b  This  law  is  not  to  be  understood  to  relate  to  married  people,  who  are  of  free 
condition:  because  adultery  in  such,  according  to  the  Sonna,  is  to  be  punished  by 
stoning(l). 

c  i.  e.  Be  not  moved  by  pity,  either  to  forgive  the  oflfenders,  or  to  mitigate  their 
punishment.  Mohammed  was  for  so  strict  and  impartial  an  execution  of  the  laws, 
that  he  is  reported  to  have  said,  If  Fatema  the  daughter  o/Mohammed  steal,  let  her 
hand  be  struck  off(2) . 

d  That  is,  let  the  punishment  be  inflicted  in  public,  and  not  in  private  ;  because 
the  ignoujy  of  it  is  more  intolerable  than  the  smart,  and  more  likely  to  work  a  reforma- 
tion on  the  offender.  Some  say  thel^^ought  to  be  three  persons  present  at  the  least; 
but  others  think  two,  or  even  one,  to  be  sufficient(3). 

t  "  The  immodest  of  both  sexes  shall  be  punished  by  a  hundred  stripes.  This  is 
the  judgment  of  God.  You  shall  have  no  pity  on  them,  if  you  believe  in  God,  and  in 
the  last  day.     Let  some  of  the  believers  be  witness  of  their  chastisement." — Savary. 

e  The  preceding  passage  was  revealed  on  account  of  the  meaner  and  more  indigent 
Mohajerins,  or  refugees,  who  sought  to  marry  the  whores  of  the  infidels,  taken  cap- 
tives in  war,  for  the  sake  of  the  gain  which  they  made  by  prostituting  themselves. 
Some  think  the  prohibition  was  special,  and  regarded  only  the  Mohajerins  before- 
mentioned  ;  and  others  were  of  opinion  it  was  general ;  but  it  is  agreed  to  have  been 
abrogated  by  the  words  which  follow  in  this  chapter,  Marry  the  single  women  among 
you;  harlots  being  comprised  under  the  appellation  of  single  women(4). 

It  is  supposed  by  some  that  not  marriage,  but  unlawful  commerce  with  such 
women  is  here  forbidden. 

(1)  See  chap.  4,  pp.  206,  209,  Vol.  I.  (2)  Al  Beidawi.  (3)  Idem.  (4)  Al 

Beidawi,  Jallalo'ddin. 


AL  KORAN.  1  I'j 

to/iorer/ojn'\  nnd  prodiirc  not  four  witncpscs  of  ///cf/zct^.,  scoui-jre 
Ihcin  with  fourscore  stripes,  and  receive  not   llieir  lestimony  for    • 
ever;   for  such  nre  infamous  prevaricators:  exccptiniz;  those  wlio 
shall  afterwards  repent,  anfj  amend  ;  for  VJito  such  toill  Gop  he 
gracious  and  merciful,      Tiiey  who   shall   accuse  their  ivive.s  of 
adultery,  and  shall  have  no  witnesses  Mnro/ besides  tliemsclves; 
the  testimony  tvh/'ch   shdll  he  rcqxnred  of  one  of  lliem   shall  be, 
that  he  swear  four  times  hy  God  that  lie  speaketh  the  truth  :  and 
the  fifth  th7ic  thai  he  imprecate  the  curs^  of  God  on  him,  if  he 
I)e  a  liar.      And  it  shall  avert  the  punislinicnt  from  the  wife,  if  she 
swear  four  times  by  God  that  he  isa    liar  ;  and  if  the  fifth  time  she 
imprecate  the  wratli  of  God  on  her,  if  lie  speaketli  the  the  truth'=. 
Kit  ivcre  not^/brtheindulgenceofGoD  towards  you,  and  his  mercy, 
and  that  God  is  easy  to  be  reconciled,  aJid  wise  ;  he  would  im- 
7nediately  discover yo^ir  crimes*.  Ms  to  the  party  among  you  who 
have  published  the  falsehood  concerning  Jlijesha'\  think  it  not  to 

a  Tiie  Arabic  word  mohsintit  properly  si-rnifies  women  of  nnhlameaMe  conilncl  ; 
but  to  bring  tlie  cbastisement  afier-mentioned  on  (lie  calumniator,  it  is  hIso  requisite 
that  they  be  free  women,  of  ripe  age,  having  their  understandings  perfect,  and  of  the 
Mohammedan  religion.  Though  the  word  be  cf  the  feminine  gender,  yet  men  are 
also  supposed  to  be  comprised  in  this  law. 

Abu  HaniHi  was  opinion  that  the  slanderer  ought  to  he  Fcourged  in  public,  as 
well  as  the  fornicator ;  but  the  generality  are  against  him(l). 
b     See  chap,  4,  p.  147,  Vol.  I. 

c  In  case  both  swear,  the  man':?  oath  discharges  him  Torn  the  imputation  and 
penally  of  slander,  and  the  woman's  oath  frees  her  from  the  imputation  and  penalty 
of  adultery:  but  though  the  woman  do  swear  to  her  innocence,  yet  the  marriage  is 
actually  void,  or  ought  to  be  declared  void  by  the  judge  ;  because  it  is  not  fit  they 
should  continue  together  after  they  have  come  to  these  extremities'^2). 

*  "  If  the  wise  and  merciful  God  did  not  extend  his  clemency  unto  you,  he  would 
inflict  instant  punishment  upon  poijury." — Savary. 

d  For  the  understanding  of  this  passage,  it  is  neces.-ary  to  relate  the  following 
story. 

Mohammed  having  undertaken  an  expedition  against  the  tribe  of  Mostalek,  in  the 
sixth  year  of  the  Ilojra,  look  his  wife  Ayosha  with  him,  to  accompany  him.  In  their 
return,  when  they  were  not  far  from  Medina,  the  army  removing  by  night,  Aycsha, 
on  the  road,  alighted  from  her  camel,  and  stepped  aside  on  a  private  occasion:  but 
on   her  return,  perceiving  she  had  dropped  her  necklace,  which   was  of  onyxes  of 
Dhafar,  she  went  back  to  look  for  it;   and  in  the  mean  time  her  attendants,  taking  it 
for  granted  that  she  was  got  into  her  pavilion    (or  little  tent  surrounded  with  curtains, 
wherein  women  are  carried  in  the  East),   set  it  again  on  the  camel,  and  led  it  away. 
When  she  came  back  to  the  road,  and  saw  her  camel  was  gone,  she  sat  down  there, 
expecting  that  when  she  was  missed  some  would  be  sent  back  to  fetch  her;  and  in  a 
little  lime  she  fell  asleep.     Early  in  the  morning,  Safwan  El)n  al   Moattel,  who  had 
staid  behind  to  rest  himself,  coming  by,  and  perceiving  somebody  asleep,  went  to  see 
who  it  was,  snd  knew  her  to  be  Aycsha ;  tipon  which  he  waked  her,  by  twice  pro- 
nouncing with  a  low  voice  lhe«e  wot<l«,    Wc  arc  doirs  and  iinto  him  must  ice  re- 
turn.    Then  Ayesha  immediately  covered  herself  with  her  veil ;  and  Safwan  set  her 
on  his  own  camel,  and  led  her  after  the  army,  which  they  overlook  by  noon,  as  they 
were  resting. 

(1)  Al  Beidawi,  Jallaloddin.  (2)  lidem. 

Vol.  II.— T 


146  AL  KORAN. 

be  an  evil  unto  you:  on  the  conlrary,  it  is  belter  for  you^  Every 
man  of  theni  shall  be  piLiiished  according  to  the  injustice  of  which 
lie  hath  been  guilty'';  and  he  among  them  who  hath  undertaken 
to  aggravate  the  sanie'^,  shall  suffer  a  grievous  punishment.  Did 
not  the  faithful  men,  and  the  faithful  women,  when  ye  heard  this, 
judge  in  their  own  minds  for  the  best;  and  say,  this  is  a  manifest 
falsehood?  Have  they  produced  four  witnesses  thereof?  wherefore, 
since  they  have  not  produced  the  witnesses,  they  are  surely  liars 
in  the  sight  of  Gon.  Had  it  not  been  for  the  indulgence  of  God 
towards  you,  and  his  mercy,  in  this  world  and  in  that  which  is 
to  come,  verily  a  grievous  punishment  had  been  inflicted  on  you, 
for  the  calumny  which  ye  have  spread:  when  ye  published  that 
with  your  tongues,  and  spoke  that  with  your  mouths,  of  which 
ye  had  no  knowledge ;  and  esteemed  it  to  be  light,  whereas  it 
was  a  matter  of  importance  in  the  sight  of  God*.  When  ye 
heard  it,  did  ye  say.  It  belongeth  not  unto  us,  that  we  should  talk 
of  this  matter:  God  forbid !  this  is  a  grievous  calumny.  God  warn- 
eth  you,  that  ye  return  not  to  the  like  crim,e  for  ever;  if  ye  be  true 
believers.  And  God  declareth  unto  you  his  signs;  forGoD  is  know- 
ing and  wise.  Verily  they  who  love  that  scandal  be  published  of 
those  who  believe,  shall  receive  a  severe  punishment  both  in  this 

This  accident  had  lilie  to  have  ruined  Ayesha,  whose  reputation  was  publicly  called 
in  question,  as  if  she  had  been  guilty  of  adulleiy  with  Safwan:  and  Mohammed  him- 
self linew  not  what  to  think,  when  he  reflected  on  the  circumstances  of  the  affair, 
which  were  improved  by  some  malicious  people  very  much  to  Ayesha's  dishonour ; 
and  notwithstanding  his  wife's  protestations  of  her  innocence,  he  could  nor  get  rid  of 
his  perplexity,  nor  slop  the  mouths  of  the  censorious,  till  about  a  month  after,  when 
this  passage  was  revealed,  declaring  the  accusation  to  be  unjust(l). 

a  The  words  are  directed  to  the  prophet,  and  to  Abu  Beer,  Ayesha,  and  Safwan, 
tlie  persons  concerned  in  this  false  report;  since,  besides  the  amends  they  might  ex- 
pect in  the  next  world,  God  had  done  them  the  honour  to  clear  their  reputations  by 
revealing  eighteen  verses  expressly  for  that  purposei2). 

b  Tiie  persons  concerned  in  spreading  the  scandal,  were  Abd'allah  Ebn  Obba 
(who  first  laised  it,  and  inflamed  tlie  matter  to  tlie  utmost,  out  of  hatred  to  Moham- 
med), Zeid  Ebn  Refaa,  Hassan  Ebn  Thabet,  Mestah  Ebn  Othatha,  a  great  grandson 
of  Abd'almotalleb's  and  Hanma  Bint  Jahash:  and  every  one  of  them  received  four- 
score stripes,  pursuant  to  the  law  ordained  in  this  chapter,  except  only  Abd'allah, 
who  was  exempted,  being  a  man  of  great  consideralion(3). 

It  is  said  that,  as  a  farther  punishment;  fLissan  and  Mestab  became  blind,  and  that 
the  Ibrmer  of  them  also  lost  the  u^e  of  both  his  hands(4). 

c  viz.  Abd'allah  Ebn  Obba,  who  had  not  the  grace  to  become  a  true  believer, 
but  died  an  infidel(5). 

*  "  Had  the  divine  goodness  and  clemency  not  watched  over  you,  this  falsehood 
would  have  drawn  down  upon  your  heads  a  terrible  chastisement.  It  has  passed  from 
mouth  to  mouth.  You  have  repeated  that  of  which  you  had  no  knowledge,  and  have 
regarded  a  slander  as  a  trivial  fault:  and  it  is  a  crime  in  the  eyes  of  the  Eternal." — 
Savary. 

(I)  Al  liokhari  in  Sonna,  Al  Beidawi,  Jallalo'ddin,  &c.  V.  Abu'lf.  Vit.  Mob.  p. 
8'2,  &;c.  el  (;agnicr,  Vie  do  Mahomet,  lib.  4,  c.  7.  (2)  Al  Beidawi.  (3)  Abul- 

fcda,  Vit.  Moh.  p.  83,  (4)  Al  Beidawi.         (5)  See  chap.  9,  pp.  387,  388,  Vol.  1. 


AL  KORAN.  147 

world  and  in  the  next.  God  knowclh,  but  yc  know  not.  Had  it 
not  been  for  llie  indulgence  of  (ion  towards  you,  find  his  mercy, 
and  thai  Goo  /^  j^racious  a/i^/ mcrcilul,  7/e /<«<//e/^  /lis  vengeance. 
0  true  believers,  follow  not  the  steps  of  the  devil:  for  whoso- 
ever shall  follow  the  steps  of  the  devil,  he  will  command  him  fil- 
thy crimes,  and  that  which  is  unlawful.  If  it  were  uoifor  the  in- 
dulgence of  (ioi),  and  his  mercy  towards  you,  there  had  not  been 
so  much  as  one  of  you  cleansed /rom  his  guilt  for  ever:  but  God 
cleanseth  whom  he  pleaseth;  for  God  both  heareth  andknowc\h. 
Let  not  those  among  you  who  possess  abundance  of  ivealth,  and 
have  ability,  swear  that  they  will  not  give  unto  their  kindred,  and 
the  poor,  and  those  who  have  fled  their  country  for  the  sake  of 
God's  true  religion:  but  let  them  forgive,  and  act  with  benevolence 
towards  them.  Do  ye  not  desire  that  God  should  pardon  you"? 
And  God  is  gracious  and  merciful.  Moreover  they  who  falsely 
accuse  modest  women,  who  behave  in  a  negligent  manner'^,  and 
are  true  believers,  shall  be  cursed  in  this  world,  and  in  the  world 
to  come  ;  and  they  shall  suffer  a  severe  punishmenf^.  One  day 
their  own  tongues  shall  bear  witness  against  them,  and  their 
hands,  and  their  feet,  concerning  that  which  they  have  done. 
On  that  day  shall  God  render  unto  them  their  just  due;  and  they  shall 
know  that  God  is  the  evident  truth.  The  wicked  women  should 
be  joined  to  the  wicked  men,  and  the  wicked  men  to  the  wicked 
women  ;  but  the  good  women  should  be  married  to  the  good 
men,  and  the  good  men  to  the  good  women.  These  shall  be 
cleared  from  the  calumnies  which  slanderers  speak  of  ihem'^: 
they  shall  obtain  pardon,  and  an  honourable  provision.  0  true 
believers,  enter  not  any  houses,  besides  your  own  houses,  until 

a  This  passage  was  revealed  on  account  of  Abu  Beer,  who  swore  that  he  would 
not  for  the  future  bestow  any  thing  on  Mestab,  though  he  was  his  mothei's  sister's 
son,  and  a  poor  Mohajer,  or  refugee,  because  he  had  joined  in  scandalizing  his 
daughter  Ayesha.  But  on  Mohammed's  reading  this  verse  to  him,  he  continued 
Mestab's  pension(l). 

b  i.  e.  Who  may  bo  less  careful  in  Iheir  conduct,  and  more  free  in  their  beha- 
viour, as  being  conscious  of  no  ill. 

c  Though  the  words  be  general,  yet  they  principally  regard  those  who  should 
calumniate  the  prophet's  wives.  According  to  a  saying  of  Ebn  Abbas,  if  the  threats 
contained  in  the  whole  Koran  be  examined,  ihere  are  none  so  severe  as  those  occa- 
sioned by  tlie  false  accusation  of  Ayesha;  wherefore  he  thought  even  repentance 
would  stand  her  slanderers  in  no  stead(2). 

d  Al  Beidawi  observes,  on  this  passage,  that  God  cleared  four  persons,  by  four 
extraordinary  testimonies  :  for  he  cleared  Joseph  by  the  testimony  of  a  child  in  his 
mistress's  family(.'J);  Moses,  by  means  of  the  stone  which  fled  away  with  his  gar- 
ments(4);  Mary,  by  the  testimony  of  her  infanl(6);  and  Ayesha,  by  these  verses  of 
the  Koran. 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  Al  Beidawi.  (3)  See  chap.  12,  p.  28, 

Vol.  11.  (4)  See  chap.  2,  p.  190,  Vol.  1.,  and  chap.  33.  (5)  See  chap.  19, 

p.  100,  Vol.  II. 


148  AL  KORAN. 

ye  have  asked  leave,  and  liave  saluted  the  family  thereol*  :  this 
is  better  lor  you  ;  peradventure  ye  will  be  admonislied.  And  if 
ye  sliall  tind  no  peraou  in  the  houses,  yet  do  not  enter  them, 
until  leave  be  granted  you  :  and  if  it  be  said  unto  you,  Return 
back,  do  ye  return  back.  This  tvill  be  more  decent  for  you'' : 
and  God  knoweth  that  which  ye  do.  It  shall  be  no  crime  in 
you,  that  ye  enter  uninliabited  houses'^,  wherein  ye  may  meet 
with  a  convenience.  God  knoweth  that  which  ye  discover,  and 
that  which  ye  conceal.  Speak  unto  the  true  believers,  that  they 
restrain  their  eyes,  and  keep  themselves  from  immodest  actions  : 
this  will  be  more  pure  for  them  ;  for  God  is  well  acquainted  with 
lliat  which  they  do.  And  speak  unto  the  believing  women,  that 
they  restrain  their  eyes,  and  preserve  their  modesty,  and  dis- 
cover not  their  ornaments'',  except  what  necessarily  appeareth 
thereof*^ ;  and  let  them  throw  their  veils  over  their  bosoms**,  and  - 
not  show  their  ornaments,  unless  to  their  husbands*?,  or  their  fathers, 
or  their  husbands'  fathers,  or  their  sons,  or  their  husbands'  sons,  or 
their  brothers,  or  their  brothers'  sons,  or  their  sisters'  sons^,  or  their 

a  To  enter  suddenly  or  abrupily  into  any  man's  house  or  apartment,  is  reckoned 
a  gieat  incivility  in  the  East ;  because  a  person  may  possibly  be  surprised  in  an  in- 
decent action  or  posture,  or  may  have  something  discovered  which  he  would  con- 
ceal. It  is  said,  that  a  man  came  to  Mohammed,  and  wanted  to  know  whether  he 
must  ask  leave  to  go  in  to  his  rister ;  which  being  answered  in  the  atfirmative,  he 
told  the  prophet  that  his  sister  had  nobody  else  to  attend  upon  her,  and  it  would  be 
ttoublesome  to  ask  leave  every  litne  he  went  in  to  her;  What,  replied  Mohammed, 
wouldesl  thou  ste  her  naked{\y. 

b     Than  to  be  importunate  for  admission,  or  to  wait  at  the  door. 

c  t.  e.  Which  are  not  the  piivate  habilatioa  of  a  family;  such  as  public  inns, 
sliope,  shed^,  &.C. 

d  As  their  clothes,  jewels,  and  the  furniture  of  their  toilet ;  much  less  such  parts 
of  their  bodies  as  ouuht  not  to  be  seen. 

e  Some  think  their  outward  gaiments  are  heie  meant ;  and  others  their  hands  and 
faces:  it  is  generally  held,  however,  that  a  free  woman  ought  not  to  discover  even 
those  parts,  unless  to  the  persons  alter  excepted,  or  on  some  unavoidable  occasion, 
as  their  i^iving  evidence  in  public,  taking  advice  or  medicines  in  case  of  sickness,  &c. 

f    Taking  caie  to  cover  their  heads,  necks,  and  bieasts. 

(The  Tuikii-h  women,  as  we  have  already  stated,  never  go  out  without  being 
veiled.  In  Egypt  the  women  wrap  themselves  up  in  a  long  nrarrtle  of  black  silk, 
which  covers  the  whole  body.  On  ihcir  feet  they  wear  slippers  of  a  very  thin  yel- 
low leather.  Long  trovvsers,  and  rubes  which  trail  orr  the  ground,  pieverrl  their  legs 
from  being  seen  ;  but,  as  they  wear  no  stockings,  Mahomet  lorbids  them  to  irrove  their 
feet  about  ill  such  a  nranner  as  to  expo.-e  the  charms  which  ought  to  be  concealed. 
In  public  they  are  always  dressed  with  the  utmost  decency  :  but  in  their  own  houses 
iht-y  lay  aside  all  this  accumulaiion  of  covoiing,  and  are  dressed  as  slightly  as  pos- 
sible).— Saiaiy. 

e  For  whose  sake  it  is  that  they  adorn  Ihcmselve.-,  and  who  alone  have  the  pri- 
vilege to  see  their  whole  body. 

h  These  irear  relations  are  also  excepted,  because  they  cannot  avoid  seeing  iheiii 
frequently,  and  there  is  no  great  danger  to  be  apprehended  from  ihem.     They  are 

(1)  Al  Ueidawi. 


AL  KORAN.  149 

women",  or  the  cupiives  which  Ihelr  right  hands  shall  possess'', 
or  unto  such  men  as  attend  t/iem,  and  have  no  need  of  women'^^ 
or  unto  children,  who  distint^uish  not  the  nakedness  of  women. 
And  let  them  not  make  a  noise  with  their  feet*,  that  their  orna- 
ments which  they  hide  may  thereby  be  discovered*^.  And  be  ye 
all  turned  unto  God,  0  true  believers,  that  ye  may  be  happy. 
Marry  those  who  are  single*^  amon<i;  you,  and  such  as  are  honest 
of  your  men-servants,  and  your  maid-servants:  if  they  be  poor, 
God  will  enrich  them  of  his  abundance;  for  God  w  bounteous  «n6^ 
wise.  And  let  those  who  find  not  a  match,  keep  themselvesy)"o??2 
fornication,  until  God  shall  enrich  them  of  his  abundance.  And 
unto  such  of  your  slaves*"  as  desire  a  written  instrument  allowing 
them  to  redeem  themselves  on  paying  a  certain  sum,^,  write 

allowed,  therefore,  (o  see  what  cannot  well  be  concealed  in  so  familiar  an  iiitei- 
courge(I),  but  no  oihor  part  of  Iheir  body,  particularly  whatever  is  between  tho 
liiivel  aiul  the  knees(:2). 

Uncles  not  being  here  particularly  mentioned,  it  is  a  doubt  whether  they  may  bo 
adiDitted  to  see  their  nieces.  Some  think  they  are  included  under  the  appellation 
o(  brothers :  but  others  are  of  opinion  that  they  are  not  comprised  in  tliis  exception; 
and  f^ive  this  reason  for  it,  viz.  lest  they  should  describe  the  persons  of  their  nieces 
to  their  sone^(3). 

a  That  is,  such  as  are  of  the  Mohammedan  reli;;ion;  it  being  reckoned  by  some 
unlawful,  or,  at  least,  indecent,  for  a  woman,  who  is  a  true  believer,  to  uncover  her- 
self before  one  who  is  an  infidel,  because  he  will  iiardly  refrain  describing  her  to  the 
nrcn  :  but  others  suppose  all  women  in  general  are  here  excepted  ;  for,  in  this  parti- 
cular, doctois  di(rLi(-l). 

b  Slaves  of  either  sex  are  included  in  this  exception,  and,  as  some  think,  domes- 
tic servants  who  are  not  slaves;  as  those  of  a  different  nation.  It  is  related,  that 
Mohammed  once  made  a  present  of  a  man-slave  to  his  daughter  Fatema  ;  and  when 
he  brought  him  to  her  she  had  on  a  garment  which  was  so  scanty  that  she  was 
obliged  to  leave  either  her  head  or  her  feet  uncovered  :  and  that  the  prophet,  seeing 
her  in  great  cotilus-ion  on  that  account,  told  her,  she  need  be  under  no  concern,  for 
that  there  was  none  present  besides  her  father  and  her  slave(5). 

c  Or  have  no  desire  to  enjoy  them  ;  sirch  as  dccrepid  old  men,  and  deformed  or 
silly  persons,  who  follow  people  as  hangers-on,  for  their  spare  victuals,  being  too 
despicable  to  raise  either  a  woman's  passion  or  a  nran's  jealousy.  Whether  eunuchs 
are  comprehended  under  this  general  designaiion,  is  a  question  amorrg  the  learned(G). 

*  ♦'  Let  them  not  move  about  their  feet  so  as  to  allow  those  charirrs  to  bo  seen 
which  ought  to  be  veiled." — Savaiy. 

d  By  shaking  the  rings,  which  the  women  in  the  East  wear  about  their  ancles,  and 
aic  irsu.-^lly  of  gold  or  silver  (7).  1  he  piide  which  the  Jewi.-h  ladies  of  old  look  in 
miking  a  linlJiug  with  these  ornanienls  oflheCrfeel,  is  (among  other  things  of  that 
nature)  severely  reproved  by  the  prophet  Isaiah(8). 

e  I.  e.  Those  who  are  unmarried  of  either  sex  ;  whether  they  have  been  rrrarried 
before  or  not. 

f    Of  either  sex. 

g  Whereby  the  master  obliges  himself  to  set  his  slave  at  liberty,  on  receiving  a 
certain  sum  of  monej',  which  the  slave  undertakes  to  pay. 

(1)  Al  IJeidawi.         (2)  Jallalo'ddin.  (3)  Al  iieidawi.         ( t)  Id^.m,  Jallalo'ddiii. 

(.^)  lidem.  (f.)  lidem,  Yahya,  &c.  (7)  lidcm.  (S)  Is.tiali,  iii.  10  and  18. 


150  AL  KORAN. 

one,  if  j'-c  know  good  in  lhem'»;  and  give  them  of  the  riches  of 
God,  whicli  he  hath  given  you''.  And  compel  not  your  maid- 
servants to  prostitute  themselves,  if  they  be  willing  to  live  chastely; 
that  ye  may  seek  the  casual  advantage  of  this  present  life'^:  hut 
whoever  shall  compel  them  thereto,  verily  God  will  be  gracious 
and  merciful  unto  such  loomcn  after  their  compulsion.  And 
now  have  we  revealed  unto  you  evident  signs,  and  a  history  like 
unto  some  of  the  histories  of  those  who  have  gone  before  you*^, 
and  an  admonition  unto  the  pious.  God  is  the  light  of  heaven 
and  earth: 'the  similitude  of  his  light  is  as  a  niche  in  a  wall,  wherein 
a  lamp  is  placed,  and  the  lamp  inclosed  in  a  case  of  glass;  the 
glass  appears  as  it  were  a  shining  star.  It  is  lighted  with  the  oil 
ofsi  blessed  tree,  an  olive  neither  of  the  east,  nor  of  the  wesf^:  it 
wanteth  little  but  that  the  oil  thereof  would  give  light,  although 
no  fire  touched  it*.  This  is  light  added  unto  light"".  God  will 
direct  unto  his  light  whom  he  pleaseth.  God  propoundeth  para- 
bles unto  men;  for  God  knoweth  all  things.  In  the  houses  which 
God  hath  permitted   to  be  raised^,  and  that  his  name  be  com- 

a  Thai  i?,  If  you  have  found  them  faithful,  aud  have  reason  to  believe  they  will 
perform  llieir  engagement. 

b  Either  by  bestowing  something  on  them  of  your  own  substance,  or  by  abating 
them  a  part  of  their  ransom.  Some  suppose  these  words  are  directed,  not  to  the  mas- 
ters only,  but  to  all  Moslems  in  general ;  recommending  it  to  them  to  assist  those 
who  have  obtained  their  freedom,  and  paid  their  ransom,  either  out  of  their  own 
stock,  or  by  admitting  them  to  have  a  share  in  the  public  a!ms(l). 

c  It  seems  Abd'aliah  Ebn  Obba  had  six  women  slaves,  on  whom  he  laid  a  cer- 
tain tax,  which  he  obliged  them  to  earn  by  the  prostitution  of  their  bodies  :  and  one 
of  them  made  her  complaint  to  Mohammed,  which  occasioned  the  revelation  of  this 
f)assage(2). 

d  i.  e.  Tlie  story  of  the  false  accusation  of  Ayesha,  which  resembles  those  of 
Joseph  and  the  virgin  Mary(3). 

6  But  of  a  more  excellent  kind.  Some  think  the  meaning  to  be  that  the  tree  grows 
neither  in  the  eastern  parts  nor  the  western  parts,  but  in  the  midst  of  the  world, 
Jiamely  in  Syria,  where  the  best  olives  grow(4). 

*  "  The  oil  of  which  is  lighted  up  at  the  slightest  approach  of  fire,  aud  produces 
rays  which  are  incessantly  renewed." — Savary. 

f  Or  a  light  whose  brightness  is  doubly  increased  by  the  circumstances  above- 
mentioned. 

The  commentators  explain  this  allegory,  and  every  particular  of  it,  with  great 
subtilty;  interpreting  the  light  here  desciibed,  to  be  the  light  revealed  in  the  Koran, 
or  God's  cnUghtening  grace  in  the  heart  of  man,  and  in  divers  other  manners. 

g  The  connexion  of  these  words  is  not  very  obvious.  Some  suppose  they  ought 
to  bo  joined  with  t!ie  preceding  words,  Like  a  niche,  or  It  is  lighted  in  the  houses, 
&c.  and  that  the  comparison  is  more  strong  and  just,  by  being  made  to  the  lamps  in 
Mosques,  which  are  larger  than  those  in  private  houses.  Some  think  they  are  rather 
to  be  connected  with  the  following  words,  Meii  praise,  &c.  And  others  are  of  opi- 
nion they  are  an  imperfect  beginning  of  a  sentence,  and  that  the  words,  Praise  ye 
God,  or  the  like,  are  to  be  understood.    However  the  houses  here  intended  are  those 

(1)  Al  IJeidawi.  (2)  Idem.  Jallalo'ddin.  (3)  lidem.  (4)  lidem. 


AL  KORAN.  151 

niemorated  therein:  men  celebrate  his  praise  in  the  same  morning, 
and  evening,  whom  neither  merchandizing,  nor  selling  diverteth 
from  the  remembering  of  God,  and  the  observance  of  prayer,  and 
tlie  giving  of  alms;  fearing  the  day  whereon  vien''s  hearts  and 
eyes  shall  be  troubled;  that  God  may  recompense  them  according 
to  the  utmost  merit  of  what  they  shall  have  wrought,  and  may 
add  unto  them  of  his  abundance  a  more  excellent  reward ;  for 
God  bestoweth  on  whom  he  pleaseth  without  measure.  But  as 
to  the  unbelievers,  their  works  are  like  the  vapour  in  a  plain", 
which  the  thirsty  traveller  thinkcth  to  be  water,  until,  when  he 
Cometh  thereto,  he  lindeth  it  to  he  nothing;  but  he  findeth  God 
with  him'^,  and  he  will  fully  pay  him  his  account;  and  God  is 
switt  in  taking  an  account:  or,  as  the  darkness  in  a  deep  sea,  co- 
vered by  waves  riding  on  waves,  above  which  are  clouds,  being 
additions  of  darkness  one  over  the  other;  when  one  stretcheth 
forth  his  hand,  he  is  far  from  seeing  it.  And  unto  whomsoever 
God  shall  not  grant  his  light,  he  shall  enjoy  no  light  at  ail.  Dost 
thou  not  perceive  that  all  creatures  both  in  heaven  and  earth 
praise  God;  and  the  birds  also,  extending  their  wings?  Every 
one  knoweth  his  prayer,  and  his  praise:  and  God  knoweth  that 
which  they  do.  Unto  God  belongeth  the  kingdom  of  heaven  and 
earth;  and  unto  God  shall  be  the  return  at  the  last  day.  Dost 
thou  not  see  that  God  gently  driveth  forward  the  clouds,  and 
gathereth  them  together,  and  then  layeth  them  on  heaps .''  Thou 
also  seest  the  rain,  which  fallcth  from  the  midst  thereof;  and  God 
sendeth  down  from  heaven  as  it  luere  mountains,  wherein  there 
is  hail;  he  striketh  therewith  whom  he  pleaseth,  and  turneth  the 
same  away  from  whom  he  pleaseth:  the  brightness  of  his  liglitning 
wanteth  but  little  of  taking  away  the  sight*.  God  shifteth  the 
night,  and  the  day:  verily  herein  is  an  instruction  unto  those  who 
have  sight.     And  God  hath  created  every  animal  of  water"^;  one 

set  apart  for  divine  worship ;  or  particularly  the  three  principal  temples  of  Mecca, 
Medina,  and  Jerusalem(l). 

a  The  Arabic  word  Serab  signifies  that  false  appearaHce  which,  in  the  eastern 
countries,  is  often  seen  in  sandy  plains  about  noon,  resembling  a  large  lake  of  water 
in  motion,  and  is  occasioned  by  the  reverberation  o(  the  sun  beams.  It  sometimes 
tempts  thirsty  travellers  out  of  their  way,  but  deceives  them  when  they  come  near, 
either  going  forward  (for  it  always  appears  at  the  same  distance),  or  quite  vanish- 
ing(2). 

b     That  is.  He  will  not  escape  the  notice  or  vengeance  of  God. 

•  "  The  refulgence  of  his  lightning  dazzleth  the  lecble  eyes  of  mortals." — Savary. 

c  This  assertion,  which  has  already  occurred  in  another  place(3),  being  not  true 
in  strictness,  the  commentators  suppose  that  by  water  is  meant  seed  ;  or  else  that 
water  is  mentioned  only  as  the  chief  cause  of  the  growth  of  animals,  and  a  considera- 
ble and  necessary  constituent  part  of  their  bodies. 

(1)  Al  r.cidawi.  (2)  V.  Q.  Curt,  dc  rebus  Alex.  lib.  7,  et  Gol.  in  Alfrag.  p. 

Ill,  I,  et  in  Adag.  Arab,  ad  calccm  Gram.  Er[>.  p.  93.  (3)  Chap.  21,  p.  119, 

Vol.  11. 


152  AL  KORAN. 

of  them  goelh  on  his  helly,  and  another  of  them  walkelh  upon  two 
feet,  and  anotlier  of  tliem  walketh  upon  four  J'cet :  God  createth 
that  which  he  pleaseth;  for  God  is  ahnighly.  Now  have  we  sent 
down  evident  signs:  and  GoDdirecteth  whom  lie  )')leaseth  into  the 
right  way.  The  hypocrites  sa}',  We  helieve  in  God,  and  on  his 
apostle;  and  we  ohey  them :  yet  a  part  of  them  turncth  hack, 
after  this;  hut  these  are  not  really  helievers.  And  when  they  are 
summoned  before  God  and  his  apostle,  that  he  may  judge  between 
them;  behold,  a  part  of  them  retire:  but  if  the  right  had  been  on 
their  side,  they  would  have  come  and  submitted  themselves  unto 
him.  Is  there  any  infirmity  in  their  hearts  ?  Do  they  doubt  ?  Or 
do  they  fear  lest  God  and  his  apostle  act  unjustly  towards  them  ? 
But  themselves  are  the  unjust  doers-''.  The  saying  of  the  true  be- 
lievers, when  tliey  are  summoned  before  God  and  his  apostle,  that 
he  may  judge  between  them,  is  no  other  than  that  they  say.  We 
have  heard,  and  do  obey:  and  these  are  they  who  shall  prosper. 
Whoever  shall  obey  God  and  his  apostle,  and  shall  fear  God,  and 
shall  be  devout  towards  him;  these  shall  enjoy  great  felicity. 
They  swear  by  God,  with  a  most  solemn  oath,  that  if  thou  com- 
mandest  them,  they  will  go  {or\\\  from  their  houses  and  possess- 
ions. Say,  Swear  not  to  a  falsehood :  obedience  ?V  ywore  re- 
quisite: and  God  is  well  acquainted  with  that  which  ye  do*. 
Say,  Obey  God,  and  obe)'  the  apostle:  but  if  ye  turn  back,  verily 
it  is  expected  of  him  that  he  perform,  his  duty,  and  of  you  that 
ye  perform  your  duty;  and  if  ye  obey  him,  ye  shall  be  directed; 
but  the  duty  of  our  apostle  is  only  public  preaching.  God  pro- 
miseth  unto  such  of  you  as  believe,  and  do  good  works,  that  he 
will  cause  them  to  succeed  the  xinhelievers  in  the  earth,  as  he 
caused  those  who  were  before  you  to  succeed  the  infidels  of  their 
time^^ ;  and  that  he  will  establish  for  them  their  religion  which 
pleaseth  them,  and  will  change  their  fear  into  security.  They 
shall  worship  me  ;  and  shall  not  associate  any  other  with  me. 
But  whoever  shall  disbelieve  after  this,  they  will  be  the  wicked 
doers.  Observe  prayer,  and  give  alms,  and  obey  the  apostle  ; 
that  ye  may  obtain  mercy.  Think  not  that  the  unbelievers  shall 
frustrate  the  designs  of  God  on  earth  ;  and  their  abode  hereafter 
shall  be  hell  fire  ;  a  miserable  journey  shall  it  be  thither  !  0 
true  believers,  let  your  slaves  and  those  among  you  who  shall  not 
liave  attained  the  age  of  puberty,  ask  leave  of  you,  before  they 

a  Tliis  pass?g;e  was  occasioned  by  Basliir  the  hypocrite,  who  having  a  controversy 
with  a  Jew,  appealed  to  Caab  Elm  al  Ashraf,  whereas  tiie  Jew  appealed  to  Moham- 
nied(l);  or,  ns  others  tell  us,  by  Mogheira  Ebn  Wayel,  who  refused  to  submit  a  dis- 
pute tie  had  witli  All  to  the  prophet's  decision(2). 

"  "Your  obedience  is  just.  The  Omnipotent  weigheth  all  your  actions." — 
Savary. 

b    i.  e.  As  he  caused  the  Israelites  to  dispossess  the  Canaanites,  &c. 

(1)  See  Chap.  4,  p.  275,  Vol.  1.  (2)  Al  Beidawi. 


AL  KOUAN.  153 

come  into  your  presence,  three  times  in  the  clay^ ;  namely, 

before  the  morning  prayer'',  and  when  ye  lay  aside  your  garments 

at  noon'',  and  after  the  evening  prayer**.      These  are  the  three 

times  for  you  to  be  private  :  it  shall  be  no  crime  in  you,  or  in 

them,  if  they  go  in  to  you  without  asking  permission  after  these 

times,  while  ye  are  in  frequent  attendance,  the  one  of  you  on  the 

other.   Thus  God  declareth  Assigns  unto  you;  for  God  is  knowing 

a/^(/ wise.     And  when  your  children  attain  /Ae«^e  q/ puberty,  let 

them  ask  leave  to  come  into  your  presence  at  all  times,  in  the 

same  manner  as  those  who  have  attained  that  age  before  them, 

ask  leave.      Thus  God  declareth  his  signs  unto  you  ;  and  God  is 

knowing  and  wise,     ^s  to  such  women  as  are  past  child-bearing, 

who  hope  not  to  marry  again,  because  of  their  advanced  age  ; 

it  shall  be  no  crime  in  them,  if  they  lay  aside  their  ou/c?' garments, 

not  showing  their  ornamcnts*^^*  ;  but  if  they  abstain  y^owi  this,  it 

will  be  better  for  them.      God  both  heareth  and  knoweth.      It 

shall  be  no  crime  in  the  blind,  nor  shall  it  be  any  crime  in  the 

lame,  neither  shall  it  be  any  crime  in  the  sick,  or  in  yourselves, 

a  Because  there  are  certain  times  when  it  is  not  convenient,  even  for  a  domestic, 
or  a  child,  to  come  in  to  one  without  notice.  It  is  said  this  passage  was  revealed  on 
account  of  Asma  Hint  Morthed,  wliose  servant  entered  suddenly  upon  her,  at  an  im- 
proper time ;  but  others  say,  it  was  occasioned  by  Modraj  Ebn  Amru,  then  a  boy, 
who  being  sent  by  Mohammed  to  call  Omar  to  him,  went  directly  into  the  room 
where  he  was,  without  giving  notice,  and  found  him  taking  his  noon's  nap,  and  in  no 
very  decent  posture  ;  at  which  Omar  was  so  ruffled,  that  he  wished  God  would  for- 
bid even  their  fathers,  and  children,  to  come  into  them  abruptly,  at  such  times(l). 

(The  ancient  authority  of  the  father  of  a  family,  the  first  which  was  known  to  man, 
is  still  preserved  entire  in  ilie  East.  The  Koran  did  not  establish  it.  It  only  ren- 
dered it  more  sacred.  There,  a  father  of  a  family  still  enjoys  all  the  rights  conferred 
on  him  by  nature.  He  is  the  judge  and  high  priest.  His  servants,  his  children,  do 
not  come  into  his  presence  without  his  permission.  They  are  bound  to  go  at  morn- 
ing, noon,  and  evening,  to  offer  their  services  to  him,  and  receive  his  blessing.  He 
decides  on  the  disputes  which  arise  between  them,  and  sacrifices  the  victims  of  tlie 
Beiram  (the  festival  of  the  Turks).  It  is  there  that  objects  capable  of  exciting  af- 
fecting emotions  may  bo  seen.  Under  the  same  roof  often  reside  four  generations. 
Extreme  old  age,  robust  manhood,  and  tender  infancy,  may  there  be  seen  united  to- 
gether by  sacred  and  cherished  ties. — Savary). 

b  Which  is  the  time  of  people  rising  from  their  beds,  and  dressing  themselves  for 
the  day. 

c  That  is,  when  ye  take  off  your  upper  garments  to  sleep  at  noon;  which  is  a 
common  custom  in  the  East,  and  all  warm  countries. 

d  When  ye  undress  yourselves  to  prepare  for  bed.  Al  Reidawi  adds  a  fourth 
season,  when  permission  to  enter  must  be  asked,  viz.  at  night;  but  this  follows  of 
course. 

e     See  before,  p.  149. 

*  "  Aged  women,  who  are  past  the  time  of  marriage,  may  lay  aside  their  veils, 
provided  that  they  do  not  affect  to  show  themselves." — Savary. 

(1)  Al  Beidawi. 

Vol.  II.— U 


154  AL  KORAN. 

that  ye  eat  in  your  houses%  or  in  the  houses  of  your  fathers,  or 
the  houses  of  your  mothers,  or  in  the  houses  of  your  brothers,  or  the 
houses  of  your  sisters,  or  the  houses  of  your  uncles  on  the  father's 
side,  or  the  houses  of  your  aunts  on  the  father's  side,  or  the 
houses  of  your  uncles  on  the  mother's  side,  or  the  houses  of  your 
aunts  on  the  mother's  side,  or  in  those  houses  the  keys  whereof 
ye  have  in  your  possession,  or  in  the  house  of  your  friend.  It 
shall  not  be  any  crime  in  you  whether  ye  eat  together,  or  sepa- 
rately*^. And  when  ye  enter  any  houses,  salute  one  another'^  on 
the  part  of  God,  with  a  blessed  and  a  welcome  salutation.  Thus 
God  declareth  his  signs  unto  you,  that  ye  may  understand. 
Verily  they  only  are  true  believers,  who  believe  in  God  and  his 
apostle,  and  when  they  are  assembled  with  him  on  any  affair*^, 
depart  not,  until  they  have  obtained  leave  of  him.  Verily  they 
who  ask  leave  of  thee  are  those  who  believe  in  God  and  his 
apostle.  When  therefore  they  ask  leave  of  thee  to  depart,  on 
account  of  any  business  of  their  own,  grant  leave  unto  such  of 
them  as  thou  shalt  think  fit,  and  ask  pardon  for  them  of  God''  ; 
for  God  is  gracious  and  merciful.  Let  not  the  calling  of  the 
apostle  be  esteemed  among  you,  as  your  calling  the  one  to  the 

a  i.  e.  Where  your  wives  or  families  are  ;  or  in  the  houses  of  your  sons,  which 
may  be  loolicd  on  as  your  own. 

This  passage  was  designed  to  remove  some  scruples  or  superstitions  of  the  Arabs 
in  Mohammed's  time;  some  of  whom  thought  their  eating  with  maimed  or  sick  peo- 
ple defiled  them ;  others  imagined  they  ought  not  to  eat  in  the  house  of  another, 
though  ever  so  nearly  related  to  them,  or  though  they  were  entrusted  with  the  key 
and  care  of  the  house  in  the  master's  absence,  and  might  therefore  conclude  it  would 
be  no  offence ;  and  others  declined  eating  with  their  fiiends,  though  invited,  lest  they 
should  be  burthensonie(l).  The  whole  passage  seems  to  be  no  more  than  a  de- 
claration that  the  things  scrupled  were  perfectly  innocent;  however,  the  commenta- 
tors say  it  is  now  abrogated,  and  that  it  related  only  to  the  old  Arabs,  in  the  infancy 
of  Mohammedism. 

b  As  the  tribe  of  Leith  thought  it  unlawful  for  a  man  to  eat  alone;  and  some  of 
the  An? ars,  if  .they  had  a  guest  with  them,  never  ate  but  in  his  company  ;  so  there 
were  others  who  refused  to  eat  with  any,  out  of  a  superstitious  caution  lest  they 
should  be  defiled,  or  out  of  a  hoggish  greediness(2).  , 

c  Literally  yourselves;  that  is,  according  to  al  Beidawi,  the  people  of  the  house, 
to  whom  ye  are  united  by  the  ties  of  blood,  and  by  the  common  bond  of  religion. 
And  if  there  be  nobody  in  the  house,  says  Jallalo'ddin,  salute  yourselves,  and  say. 
Peace  be  on  us,  and  on  the  righteous  servants  of  God  :  for  the  angels  will  return 
your  salutation, 

d  As,  at  public  prayers,  or  a  solemn  feast,  or  at  council,  or  on  a  military  expedi- 
tion. 

e  Because  such  departure,  though  with  leave,  and  on  a  reasonable  excuse,  is  a 
kind  of  failure  in  the  exact  performance  of  their  duly  ;  seeing  they  prefer  their  tem- 
poral affairs  to  the  advancement  of  the  true  religion(3). 

(I)  Al  Beidawi,  Jallalo'ddin.  (2)  lidem.  (3)  Al  Beidawi. 


AL  KORAN 


155 


Other**.  God  knoweth  such  of  you  as  privately  withdraw  them- 
selves from  the  assembly,  takinj;;  shelter  behind  one  another. 
But  let  those  who  withstand  his  command  take  heed,  lest  some 
calamity  befall  them  in  this  world,  or  a  grievous  punishment  be 
inflicted  on  them  in  the  life  to  come.  Doth  not  whatever  is  in 
heaven  and  on  earth  belong  unto  God  ?  He  well  knoweth  what 
ye  are  about :  and  on  a  certain  day  they  shall  be  assembled  before 
him  ;  and  he  shall  declare  unto  them  that  which  they  have  done  ; 
for  God  knoweth  all  things. 


CHAPTER  XXV. 

Intitled,  Al  Forkan  ;  Revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Blessed  be  he  who  hath  revealed  the  Forkan''  unto  his  servant, 
that  he  may  be  a  preacher  unto  all  creatures  :  unto  whom  be- 
longeth  the  kingdom  of  heaven  and  of  earth  :  who  hath  begotten 
no  issue  ;  and  hath  no  partner  in  his  kingdom  :  who  hath  created 
all  things,  and  disposed  the  same  according  to  his  determinate 
willt.  Yet  have  they  taken  other  gods  besides  him  ;  which  have 
created  nothing,  but  are  themselves  created'^ :  and  are  able  neither 
to  avert  evil  from,  nor  to  procure  good  unto  themselves  ;  and 
have  not  the  power  of  death,  or  of  life,  or  of  raising  the  dead. 
And  the  unbelievers  say,  This  Koran  is  no  other  than  a  forgery 
which  he  hath  contrived  ;  and   other  people  have  assisted  him 

a  These  words  are  variously  interpreted  ;  for  their  meaning  may  be,  either.  Make 
not  liftht  of  the  apostle's  summons,  as  ye  would  of  another  person's  of  equal  condi- 
tion with  yourselves,  by  not  obeying  it,  or  by  departing  out  of,  or  coming  into  his 
presence  without  leave  first  obtained  ;  or,  Think  not  that  when  the  apostle  calls  upon 
God  in  prayer,  it  is  with  him,  as  with  you,  when  ye  prefer  a  petition  to  a  superior, 
who  sometimes  grants,  but  as  often  denies  your  suit ;  or.  Call  not  to  the  apostle,  as 
ye  do  to  one  another,  that  is,  by  name,  or  familial ly  and  with  a  loud  voice  ;  but  make 
use  of  some  honourable  compellalion,  as,  O  apostle  of  God,  or,  O  prophet  of  God,  and 
speak  in  an  humble  modest  manner(l). 

*  "  Speak  not  to  the  prophet  with  that  familiarity  which  ye  use  unto  each  oilier." 
— Savary. 

b     Which  is  one  of  the  names  of  the  Koran.     Sec  the  Prelim.  Disc.  §  III.  p.  73. 

■j-  "  By  Him  all  that  existeth  was  drawn  from  nothing,  and  he  preserveth  it  in  har- 
monious order." — Savary. 

c    Being  either  the  heavenly  bodies,  or  idols,  the  works  of  men's  hands. 

(1)  Al  Beidawi,  Jallalo'ddin. 


156  AL  KORAN. 

therein":  but  they  utter  an  unjust  thing,  and  a  falsehood.  They 
also  say,  These  are  fables  of  the  ancients,  which  he  hath  caused 
to  be  written  down  ;  and  they  are  dictated  unto  him  morning  and 
evening.  Say,  He  hatli  revealed  it,  who  knoweth  the  secrets  in 
heaven  and  earth  :  verily  he  is  gracious  «?i<:^  merciful.  And  they 
say.  What  kind  of  aposlle  is  this  ?  He  eateth  food,  and  walketh 
in  the  streets'^,  as  we  do  :  unless  an  angel  be  sent  down  unto  him, 
and  become  2.  fellow  preacher  with  him  ;  or  unless  a  treasure  be 
cast  down  unto  him  ;  or  he  have  a  garden,  of  the  fruit  whereof 
he  may  eat ;  wc  will  not  believe.  The  ungodly  also  say,  Ye 
follow  no  other  than  a  man  who  is  distracted.  Behold,  what  they 
liken  thee  unto.  But  they  are  deceived  ;  neither  can  they  find 
a  just  occasion  to  reproach  thee*.  Blessed  be  he,  who,  if  he 
pleaseth,  will  make  for  thee  a  better  provision  than  this  luhich 
they  speak  of;  namely,  gardens  through  which  rivers  flow  :  and 
he  will  provide  thee  palaces.  But  they  reject  the  belief  of  the 
hour  of  judgment,  as  a  falsehood  :  and  we  have  prepared  for 
him,  who  shall  reject  the  belief  of  that  hour,  burning  fire  ;  when 
it  shall  see  them  from  a  distant  place,  they  shall  hear  it  furiously 
raging,  and  roaring.  And  when  they  shall  be  cast  bound  together 
into  a  strait  place  thereof,  they  shall  there  call  for  death  :  but  it 
shall  be  answered  them,  Call  not  this  day  for  one  death,  but  call 
for  many  deaths.  Say,  Is  this  better,  or  a  garden  of  eternal 
duration,  which  is  promised  unto  the  pious  ?  It  shall  he  given 
unto  them  for  a  reward,  and  a  retreat  :  therein  shall  they  have 
whatever  they  please,  continuing  in  the  same  for  ever.  This  is 
a  promise  to  be  demanded  at  the  hands  of  thy  Lord.  On  a  cer- 
tain day  he  shall  assemble  them,  and  whatever  they  worship, 
besides  God  :  and  shall  say  unto  the  ivorshipped,  Did  ye  seduce 
these  my  servants  ;  or  did  they  wander  of  themselves  from  the 
right  way  ?  They  shall  answer,  God  forbid  !  It  was  not  fitting 
for  us,  that  we  should  take  any  protectors  besides  thee  :  but  thou 
didst  permit  them  and  their  fathers  to  enjoy  abundance  ;  so  that 
they  forgot  thy  admonition,  and  became  lost  people.  Jind  God 
shall  say  unto  their  worshipjjers,  Now  have  these  convinced  you 
of  falsehood,  in  that  which  ye  say  ;  they  can  neither  avert  your 
punishment,  nor  give  you  any  assistance.     And  whoever  of  you 

a  See  chap.  16,  p.  66,  Vol.  II.  It  is  supposed  the  Jews  are  particularly  intended 
in  this  place ;  because  they  used  to  repeat  passages  of  ancient  history  to  Mohammed, 
on  which  he  used  to  discourse  and  make  observations(l). 

b  Being  subject  to  the  same  wants  and  infirmities  of  nature,  and  obliged  to  submit 
to  the  same  low  means  of  supporting  himself  and  his  family,  with  ourselves.  The 
Meccans  were  acquainted  with  Mohammed,  and  with  his  circumstances  and  way  of 
life,  too  well  to  change  their  old  familiarity  into  the  reverence  due  to  the  messenger 
of  God  :  for  a  prophet  hath  no  lioiiour  in  his  own  coimtry. 

*  "  They  are  in  blindness.     They  no  more  shall  find  the  light." — Savary. 

(1)  Al  Beidawi. 


AL  KORAN.  157 

shall  be  guilty  of  injustice,  him  will  we  cause  to  taste  a  grievous 
torment*.  We  have  sent  no  messengers  before  thee,  but  they 
ate  food,  and  walked  through  the  streets  :  and  we  make  some  of 
you  an  occasion  of  trial  unto  others^  Will  ye  persevere  with 
patience  ?  since  your  Lord  reg^irdeth  your  perseverance. 
*  They  who  hope  not  to  meet  us  at  the  resurrection  say,  XIX. 
Unless  the  angels  be  sent  down  unto  us,  or  we  see  our 
Lord  himself,  ive  luill  not  believe.  Verily  they  behave  them- 
selves arrogantly  ;  and  have  transgressed  with  an  enormous 
transgression.  The  day  ivhereon  they  shall  see  the  angels'",  there 
shall  be  no  glad  tidings  on  that  day  for  the  wicked  ;  and  they  shall 
say.  Be  this  removed  for  from  us  !  and  we  will  come  unto  the 
work  which  they  shall  have  wrought,  and  we  will  make  it  as 
dust  scattered  abroad.  On  that  day  shall  they  who  are  destined 
to  paradise  be  more  happy  in  an  abode,  and  have  a  preferable  place 
of  repose  at  noont*^.  On  that  day  the  heaven  shall  be  cloven  in 
sunder  by  the  clouds,  and  the  angels  shall  be  sent  down,  descend- 
ing visibly  therein'^.  On  that  day  the  kingdom  shall  of  right  belong 
wholly  unto  the  Merciful;  and  that  day  shall  be  grievous  for  the  un- 
believers.    On  that  day,  the  unjust  person*^  shall  bite  his  hand  ybr 

*  "  Whomsoever  of  you  hath  lived  in  impiety  shall  undergo  a  grievous  punish- 
ment."— Sazary. 

a  Giving  occasion  of  envy,  repining,  and  malice;  to  the  poor,  mean,  and  sick,  for 
example,  when  they  compare  their  own  condition  with  that  of  the  lich,  the  noble, 
and  those  who  are  in  health  :  and  trying  the  people  to  whom  prophets  are  sent,  by 
those  prophets(l). 

b     viz.  At  their  death,  or  at  the  resurrection. 

\  "  The  guests  of  paradise  shall  enjoy  the  sweets  of  repose,  and  shall  have  a  deli- 
cious place  in  which  to  slumber  at  noon(2)." — Savary. 

c  For  the  business  of  the  day  of  judgment  will  be  over  by  that  time;  and  the 
blessed  will  pass  their  noon  in  paradise,  and  the  liamned  in  liell(3). 

d  i.  e.  They  shall  part  and  make  way  for  the  clouds  which  shall  descend  with  the 
angels,  bearing  the  books  wherein  every  man's  actions  are  recorded. 

e  It  is  supposed  by  some  that  these  words  particularly  relate  to  Okba  Ebn  Abi 
Moait,  who  used  to  be  much  in  Mohammed's  company,  and  having  once  invited  him 
to  an  entertainment,  the  prophet  refused  to  taste  of  his  meat,  unless  he  would  pro- 
fess Islam;  which  accordingly  he  did.  Soon  after,  Okba,  meeting  Obba  EbnKhalf, 
his  intimate  friend,  and  being  reproached  by  him  lor  changing  his  religion,  assured 
him  that  he  had  not,  but  had  only  pronounced  the  profession  of  faith  to  engage  Mo- 
hammed to  eat  with  him,  because  he  could  not  for  shame  let  him  go  out  of  his  house 
without  eating.     However,  Obba  protested  that  he  would  not  be  satisfied,  unless  he 

(1)  Al  Reidawi,  Jallalo'ddin. 

(2)  "The  orientals  are  accustomed  to  sleep  at  noon.  They  get  through  their  busi- 
ness in  the  morning,  make  n  slight  meal  about  eleven  o'clock,  and  pass  in  the  arms  of 
sleep  those  hours  in  which  the  heat  is  the  most  intense.  This  relaxation  from  labour 
is  rendered  necessary  by  a  burning  climate.  Europeans  at  length  become  habituated 
to  it.  A  Turk,  who  can  thus  recline  by  a  rivulet,  under  the  shade  of  orange-trees, 
believes  himself  to  be  already  in  possession  of  the  garden  of  delights  which  is  promised 
by  Mahomet." — Savary. 

(3)  Al  Ueidawi,  Jallalo'ddin. 


158  AL  KORAN. 

anguish  and  despair,  and  shall  say,  0  that  I  had  taken  the  way  of 
truth  with  the  apostle!  Alas  for  me!  0  that  I  had  not  taken  such  a 
one^"  lor  77iij  friend !  He  seduced  me  from  the  admonition  of  God, 
after  it  had  come  unto  me:  for  the  devil  is  the  betrayer  of  man.  And 
the  apostle  shall  say,  0  Lord,  verily  my  peopleesteemed  this  Koran 
to  be  a  vain  composition.  In  like  manner  did  we  ordain  unto 
every  prophet  an  enemy  from  among  the  wicked:  but  thy  Lord 
is  a  sufficient  director,  and  defender.  The  unbelievers  say.  Unless 
the  Koran  be  sent  down  unto  him  entire  at  once'',  we  will  not 
believe.  But  in  this  manner  have  loe  revealed  it,  that  we  might 
confirm  thy  heart  thereby^  and  we  have  dictated  it  gradually,  by 
distinct  parcels.  They  shall  not  come  unto  thee  with  any  strange 
question;  but  we  will  bring  thee  the  truth  in  answer,  and  a  most 
excellent  interpretation.  They  who  shall  be  dragged  on  their 
faces  into  hell  shall  be  in  the  worst  condition,  and  shall  stray  most 
widely  from  the  way  of  salvation.  We  heretofore  delivered  unto 
Moses  the  book  of  the  law ;  and  we  appointed  him  Aaron  his 
brother  for  a  counsellor.  And  we  said  unto  them,  Go  ye  to  the 
people  who  charge  our  signs  with  falsehood.  And  we  destroyed 
them  with  a  signal  destruction,  tdnd  remember  the  people  of 
Noah,  when  they  accused  our  apostles  of  imposture:  we  drowned 
them,  and  made  them  a  sign  unto  mankind.  And  we  have  pre- 
pared for  the  unjust  a  painful  torment.  Remember  also  Ad,  and 
Thamud,  and  those  who  dwelt  at  al  Rass'';  and  many  other  gene- 
went  to  Mohammed,  and  set  his  foot  on  his  neck,  and  spit  in  his  face  :  which  Okba, 
rather  than  break  with  his  friend,  peiformed  in  the  public  hall,  where  he  found  Mo- 
hammed sitting;  whereupon  the  prophet  told  him  that  if  ever  he  met  him  out  of 
Mecca,  he  would  cut  off  his  head.  And  he  was  as  good  as  his  word ;  for  Okba, 
being  afterwards  taken  prisoner  at  the  battle  of  Bedr,  had  his  head  struck  off  by  Ali, 
at  Mohammed's  command.  As  for  Obba,  he  received  a  wound  from  the  prophet's 
own  hand,  at  the  battle  of  Ohod,  of  which  he  died  at  his  return  to  Mecca(l). 

a    According  to  the  preceding  note,  this  was  Obba  Ebn  Khalf. 

b  As  were  the  Pentateuch,  Psalms,  and  Gospel,  according  to  the  Mohammedan 
notion ;  whereas  it  was  twenty-three  years  before  the  Koran  was  completely  re- 
vealed(2). 

c  Both  to  Infuse  courage  and  constancy  tnto  thy  mind,  and  to  strengthen  thy 
memory  and  understanding.  For,  say  the  commentators,  the  prophet's  receiving  the 
divine  direction,  from  time  to  time,  how  to  behave,  and  to  speak,  on  any  emergency, 
and  the  frequent  visits  of  the  angel  Gabriel,  greatly  encouraged  and  supported  him 
under  all  his  difficulties  :  and  the  revealing  of  the  Koran  by  degrees  was  a  great,  and, 
to  him,  a  necessary  help  for  his  retaining  and  understanding  it ;  which  it  would  have 
been  impossible  for  him  to  have  done,  with  any  exactness,  had  it  been  revealed  at 
once  ;  Mohammed's  case  being  entirely  different  from  that  of  Moses,  David,  and 
Jesus,  who  could  all  read  and  write,  whereas  he  was  perfectly  illiterate(3). 

d  The  commentators  are  at  a  loss  where  to  place  al  Rass.  According  to  one  opi- 
nion, it  was  the  name  of  a  well  (as  the  word  signifies)  near  Midian,  about  which  some 


(1)  Al  Beidawi,  V,  Gagnier,  Vie  de  Mahom.  vol.  1,  p.  362.  (2)  See  the  Prelim. 

Disc.  %  HI.  p.  80,  &c.  Vol.  1.  (3)  Al  Beidawi,  &c. 


AL  KORAN.  159 

rations,  within  this  pe?'{od.  Unto  each  of  them  did  wc  propound 
cxamplesyor  their  admonition;  and  each  of  them  did  we  destroy 
Willi  an  utter  destruction.  T/ie  Koreish  have  passed  frequent  ti/ 
near  the  city  which  was  rained  on  by  a  fatal  rain";  have  they  not 
seen  luhere  it  once  stood?  Yet  have  they  not  dreaded  the  resur- 
rection. When  they  see  thee,  they  will  receive  thee  only  with 
scofling,  saying,  Is  tliis  he,  whom  God  hath  sent  as  his  apostle  .'' 
Verily  he  hail  almost  drawn  us  aside  from  the  worshij)  of  our 
gods,  if  we  had  not  firmly  persevered  in  our  devotion  towards 
them.  But  they  shall  know  hereafter,  when  they  shall  see  the 
punishment  prepared  for  them,  who  hath  strayed  more  widely 
from  the  right  path.  What  thinkest  thou  ?  He  who  taketh  his 
lust  for  his  god;  canst  thou  be  his  guardian''  ?  Dost  thou  imagine 
that  the  greater  part  of  them  hear,  or  understand  ?  They  are  no 
other  than  like  the  brute  cattle;  yea,  they  stray  more  widely  from 
the  true  path.  Dost  thou  not  consider  the  works  o/thy  Lord, 
how  he  stretcheth  forth  the  shadow  before  sun-rise  ?  If  he  had 
pleased,  he  would  have  made  it  immovable  for  ever.  Then  we 
cause  the  sun  to  rise,  and  to  show  the  same;  and  afterwards  we 
contract  it  by  an  easy  a7id  gradual  contraction.  It  is  he  who 
hath  ordained  the  night  to  cover  you  as  a  garment;  and  sleep  to 
give  you  rest;  and  hath  ordained  the  day  for  waking.  It  is  he 
who  sendeth  the  winds,  driving  abroad  the  pregnant  clouds,  as 
the  forerunners  of  his  mercy'=:  and  we  send  down  pure  water*^ 
from  heaven,  that  we  may  thereby  revive  a  dead  country,  and 
give  to  drink  thereof  unto  what  we  have  created,  both  of  cattle 

idolaters  having  fixed  their  habitations,  the  prophet  Shoaib  was  sent  to  preach  to 
them;  but  they  not  believing  on  him,  the  well  fell  in,  and  they  and  their  houses 
were  all  swallowed  up.  Another  supposes  it  to  have  been  a  town  in  Yamama,  where 
a  remnant  of  the  Thamudites  settled,  to  whom  a  prophet  was  also  sent ;  but  they 
slaying  him,  were  utterly  destroyed.  Another  thinks  it  was  a  well  near  Antioch, 
where  Habib  al  Najjar  (whose  tomb  is  still  to  be  seen  there,  being  frequently  vis-iled 
by  the  Mohammedans(l)  was  martyred(2).  And  a  fourth  takes  al  Rass  to  be  a  well 
in  Hadramaut,  by  which  dwelt  some  idolatrous  Tliainudites,  whose  prophet  was 
Handha,  or  Khantala  (for  I  find  the  name  written  both  Wiiys)  Ebn  Safwan(3).  These 
people  were  first  annoyed  by  certain  monstrous  birds,  called  Anka,  which  lodged  in 
the  mountain  above  them,  and  used  to  snatch  away  their  children,  when  they  wanted 
other  prey :  but  this  calamity  was  so  far  from  humbling  them,  that  on  their  prophet's 
calling  down  a  judgment  upon  them,  they  killed  him,  add  were  all  destroyed(4). 

a  xiz.  Sodom:  (or  the  Koreish  often  passed  by  the  place  where  it  once  stood,  in 
the  journeys  they  took  to  Syria  for  the  sake  of  trade. 

b    i.  e.  Dost  thou  expect  to  reclaim  such  a  one  from  idolatry  and  infidelity  ? 

c  See  chap.  7,  p.  342,  Vol.  I.  There  is  the  same  vaiious  reading  here  as  is  men- 
tioned in  the  notes  to  that  passage. 

d  Vxoj^cAy ,  purifying  water;  which  epithet  may  perhaps  refer  to  the  cleansing 
quality  of  that  element,  of  so  great  use  both  on  religious  and  on  common  occasions. 

(I)  Sec  chap.  36.  (2)  Abu'U".  Geog.  V.  Vit.  Saladiiii,  p.  80.  (3)  Sec  chap.  22, 

p.  133,  note  d,  Vol.  II.  (4)  Al  Bcidawi,  Jallalo'ddiii. 


160  AL  KORAN. 

and  men,  in  great  numbers^  and  we  distribute  the  same  among 
them  at  various  times,  that  they  may  consider:  but  the  greater 
part  of  men  refuse  to  consider.,  only  out  of  ingratitude^     If  we 
liad  pleased,  we  had  sent  a  preacher  unto  every  city'^r  wherefore 
do  not  thou  obey  the  unbelievers;  but  oppose  them  herewith,  with 
a  strong  opposition.     It  is  he  who  hath  let  loose  the  two  seas;  this 
fresh  and  sweet,  and  that  salt  and  bitter;  and  hath  placed  between 
them  a  bar'',  and  a  bound  which  cannot  be  passed.      It  is  he  who 
hath  created  man  of  water%  and  hath  made  him  to  hear  the  dou- 
ble relatw7i  o/" consanguinity  and  affinity;  for  thy  Lord  is  power- 
ful.     They  worship,  besides  God,  that  which  can  neither  profit 
them  nor  hurt  them:  and  the  unbeliever  is  an  assistant  of  the 
devil  against  his  Lord*".     We  have  sent  thee  to  be  no  other  than 
a  bearer  of  good   tidings,  and  a   denouncer   of  threats.      Say,  I 
ask  not  of  you  any  reward  for  this  my  preaching ;  besides  the 
conversion  of  him  who  shall  desire  to  take  the  way  unto  his 
Lord^.    And  do  thou  trust  in  him  who  liveth,  and  dieth  not;  and 
celebrate  his  praise:   (he  is  sufficiently  acquainted  with  the  faults 
of  his  servants):  who  hath  created  the  heavens  and  the  earth,  and 
whatever  is  between  them,  in  six  days;   and  then  ascended  his 
throne;  the  Merciful.      Ask  now  the  knowing  concerning  him. 
When  it  is  said  unto  the  imbelievers,  Adore  the  Merciful;  they 
reply,  And  who  is  the  Merciful'^  ?     Shall  we  adore   that  which 
thou  commandest  us?     And  this  precept  causeth  them  to  fly  the 
faster/rom  the  faith.     Blessed  be  he  who  hath  placed  the  twelve 
signs  in  the  heavens;  and  hath  placed  therein  a  lamp'  by  day,  and 
the  moon  which  shineth  by  night!    It  is  he  who  hath  ordained  the 

a     That  is,  to  such  as  live  ia  the  dry  deserts,  and  are  obliged  to  drink  rain-water ; 
which  the  inhabitants  of  towns,  and  places  well  watered,  have  no  occasion  to  do. 

b  Or,  out  of  infidelity:  for  the  old  Arabs  used  to  think  themselves  indebted  for 
their  rains,  not  to  God,  but  to  the  influence  of  some  particular  stars(l). 

c  And  had  not  given  thee,  O  Mohammed,  the  honour  and  trouble  of  being  a 
preacher  to  the  whole  world  in  general. 

d  To  keep  them  asunder,  and  prevent  their  mixing  with  each  other.  The  original 
word  is  harzakh,  which  has  been  already  explained(2). 

e  With  which  Adam's  primitive  clay  was  mixed;  or,  of  seed.  See  chap.  24, 
p.  151,  Vol.  II. 

f  Joining  with  him  in  his  rebellion  and  infidelity.  Some  think  Abu  Jahl  is  par- 
ticularly struck  at  in  this  passage.  The  words  may  also  be  translated,  The  unbeliever 
is  contemptible  in  the  sight  of  his  Lord. 

g  Seeking  to  draw  near  unto  him,  by  embracing  the  religion  taught  by  me  his 
apostle ;  which  is  the  best  return  I  expect  from  you  for  my  labours(3).  The  passage, 
however,  is  capable  of  another  meaning,  viz.  That  Mohammed  desires  none  to  give, 
but  him  who  shall  contribute  freely  and  voluntarily  towards  the  advancement  of  God's 
true  religion. 

h     See  chap.  17,  p.  83,  Vol.  II. 

i    i.  e.  The  sun. 

(I)  See  the  Prelim.  Disc.  ^  1.  p.  52,  Vol.  I.  (2)  In  note  ad  chap.  23,  p.  142, 

Vol.  II.  (3)  Al  Beidawi. 


AL   KORAN.  161 

night  and  the  day  to  succeed  each  other,  for  the  observation  of 
him  who  will  consider,  or  desircth  to  show  his  gratitude.  The 
servants  of  the  Merciful  arc  those  who  walk  meekly  on  the  earth, 
and,  when  the  ignorant  speak  unto  them,  answer,  Peace":  and 
who  pass  the  niglit  adoring  their  Lord,  and  standing  up  to  pray 
unto  him;  and  who  say,  0  Lord,  avert  from  us  the  torment  of 
hell,  for  the  torment  thereof  is  perpetual;  verily  the  same  is  a 
miserable  abode,  and  a  wretched  station:  and  who,  when  they 
bestow,  arc  neither  profuse  nor  niggardly;  but  observe  a  just 
medium  between  these'';  and  who  invoke  not  another  god  to- 
gether with  the  true  God;  neilher  slay  the  soul,  which  God 
hath  forbidden  to  be  slain,  unless  for  a  just  cause:  and  who  are 
not  guilty  of  fornication.  But  he  who  shall  do  this  shall  meet 
the  reward  of  his  wickedness:  his  punishment  shall  be  doubled 
unto  him  on  the  day  of  resurrection  ;  and  he  sliall  remain 
therein,  covered  with  ignominy,ybr  ever:  except  him  who  shall 
repent,  and  believe,  and  shall  work  a  righteous  work;  unto  them 
will  God  change  \\\g\v  former  evils  into  good"^;  for  God  is  ready 
to  forgive,  and  merciful.  And  whoever  repenteth,  and  doth  that 
which  is  right;  verily  he  turneth  unto  God  with  an  acceptable 
conversion.  And  they  who  do  not  bear  false  witness;  and  when 
they  pass  by  vain  discourse,  pass  by  the  same  with  decency*;  and 
who,  when  they  are  admonished  by  the  signs  of  their  Lord,  fall 
not  down  as  if  they  were  deaf  and  blind,  but  stand  up  and  are 
attentive  thereto:  and  who  say,  0  Lord,  grant  us  of  our  wives 
and  our  offspring  such  as  may  be  the  satisfaction  of  owr  eyes;  and 
make  us  patterns  unto  those  who  fear  thee.  These  shall  be  re- 
warded with  the  highest  apartments  in  paradise,  because  they 
have  persevered  with  constancy;  and  they  shall  meet  therein  with 
greeting  and  salutation;  they  shall  remain  in  the  same  for  ever: 
it  shall  be  an  excellent  abode,  and  a  delightful  station!.  Say, 
My  Lord  is  not  solicitous  on  your  account,  if  ye  do  not  invoke 
him:  ye  have  already  charged  his  apostle  with  imposture;  but 
hereafter  shall  there  be  a  lasting  punishment  inflicted  on  you. 

a  This  is  intended  here  not  as  a  salutation,  but  as  a  waving  all  farther  discourse 
and  communication  with  the  idolaters, 

b     See  chap.  17,  p.  75,  Vol.  II. 

c  Blotting  out  their  former  rebellion,  on  their  repentance,  and  confirming  an<l  in- 
creasing their  faith  and  obedience(l). 

•  "Those  who  preserve  their  purity  amidst  obscene  discourse." — Savary. 

t  "  Tiiey  shall  dwell  eternally  in  the  abode  of  delight,  which  is  equally  pleasant 
for  rest  or  for  motion.".— iSarary. 

(1)  AlBeidawi. 

Vol.  IL  — V 


162  AL  KORAN. 


CHAPTER  XXVI. 

Intitled,  The  Poets^  ;  revealed  at  Mecca''. 

In  the  name  of  the  most  merciful  God. 

T.S.M.*^     These  «re  the  signs  of  the  perspicuous  book.     Per- 
adventure  thou  afflictest  thj'-self  unto  death,  lest  the  Meccans  be- 
come not  true  believers.     If  we  pleased,  we  could  send  down  un- 
to them  a  convincing  sign  from  heaven,  unto  which  their  necks 
would  humbly  submit.      But  there  cometh  unto  them  no  admoni- 
tion  from  the  Merciful,  being  newly  revealed   as  occasions  re- 
quire, but  they  turn  aside  from  the  same;  and  they  have  charged 
it  with  falsehood:  but  a  message  shall  come  unto  them,  which  they 
shall  not  laugh  to  scorn.   Do  they  not  behold  the  earth,  how  many 
vegetables  we  cause  to  spring  up  therein,  of  every  noble  species? 
Verily  herein  is  a  sign:  but  the   greater  part  of  them  do  not  be- 
lieve.  Verily  thy  Lord  is  the  mighty,  the  merciful  God.   Remem- 
ber when  thy  Lord  called  Moses,  saying,   Goto  the  unjust  people, 
the  people  of  Pharaoh;  will  they  not  dread  m,e?  Moses  answered, 
0  Lord,  verily  I  fear  lest  they  accuse  me  of  falsehood,  and  lest  my 
breast  become  straitened,  and  my  tongue  be  not  ready  in  speak- 
ing''^', send  therefore  unto  Aaron,  to  be  m,y  assistant.   Also  they 
have  a  crime  to  object  against  me*^;  and  I  fear  they  will  put  me  to 
death.      God  said.  They  shall  by  no  means  put  thee  to  death: 
wherefore  go  ye  with   our  signs;  for  we  ivill  be  with   you,  and 
will  hear  what  passes  between  you  and  them.     Go  yc  therefore 
unto  Pharaoh,  and  say.  Verily  we  are  the  apostle*"  of  the  Lord  of 
all  creatures:   send  away  with  us  the  children  of  Israel.      ^^nd 
when  they  had  delivered  their  message,   Pharaoh  answered, 
Have  we  not  brought  thee  up  among  us,  wheJi  a  child;  and  hast 
thou  not  dwelt  among  us  for  several  years  of  thy  lifes?     Yet  hast 

a  The  chapter  bears  this  inscription,  because  at  the  conclusion  of  it  the  Arabian 
poets  are  severely  censured. 

b  The  five  last  verses,  beginning  at  these  words,  .dnd  those  who  err  follow  the 
poets,  &c.  some  take  to  have  been  revealed  at  Medina. 

c     See  the  Prelim.  Disc.  §  III.  p.  75,  &c.  Vol.  I. 

d     See  chap.  20,  p.  106,  Vol.  II. 

e    viz.  The  having  killed  an  Egyptian(l). 

f  The  vpord  is  in  the  singular  number  in  the  original ;  for  vrhich  the  commentators 
give  several  reasons. 

g     It  is  said  that  Moses  dwelt  among  the  Egyptians  thirty  years,  and  then  went 

(1)  See  chap.  28. 


AL  KORAN  163 

thou  (lone  thy  ilecd  which  ihou  hast  done*,  and  thou  art  an  un- 
grateful person.  Moses  replied,  I  did  it  indeed,  and  I  was  one 
of  those  who  erred";  wherefore  I  fled  from  you,  hecause  I  feared 
you:  but  my  Lord  hath  bestowed  on  me  wisdom,  and  hath  ap- 
pointed me  07ie  of  his  apostles.  And  this  is  the  favour  which 
thou  hast  bestowed  on  me,  that  thou  hast  enslaved  the  children  of 
Israel.  Pharaoh  said.  And  who  is  the  Lord  of  all  creatures?  Mo- 
ses answered.  The  Loud  of  heaven  and  earth,  and  of  whatever  is 
between  tJiem:  if  ye  are  men  of  sagacity t.  Pharaoh  said,  unto 
those  who  were  about  him.  Do  ye  not  hear?  Moses  said.  Your 
Lord,  and  the  Lord  of  your  forefathers.  Pharaoh  said  unto  those 
who  were  present^  Your  apostle,  who  is  sent  unto  you,  is  certain- 
ly distracted**.  Moses  said,  The  Lord  of  the  east,  and  of  the  west, 
and  of  whatever  is  between  them;  if  ye  are  men  of  understanding. 
Pharaoh  said  unto  him.  Verily  if  thou  take  any  god  besides  me'=, 
I  will  make  thee  one  of  those  who  are  imprisoned'^.  Moses  an- 
swered. What  although  I  come  unto  you  with  a  convincing 
miracle?  Pharaoh  replied.  Produce  it  therefore,  if  thou  speak- 
est  truth.  And  he  cast  down  his  rod,  and  behold  it  became  a  visi- 
ble serpent:  and  he  drew  forth  his  hand  out  of  his  bosom;  and 
behold,  liappeared,  white  unto  the  spectators.  Pharaoh  said  unto 
the  princes  who  were  about  him.  Verily  this  man  is  a  skilful  ma- 
gician: he  seeketh  to  dispossess  you  of  your  land  by  his  sorcery; 
what  therefore  do  yc  direct?  They  answered.  Delay  him  and  his 
brother  by  good  luordsfor  a  time;  and  send  through  the  cities  inen 
to  assemble  and  bring  unto  thee  every  skilful  magician.  So  the 
magicians  were  assembled  at  an  appointed  time,  on  a  solemn  day. 
And  it  was  said  unto  the  people,  Are  ye  assembled  together? 
Perhaps  we  may  follow  the  magicians,  if  they  do  get  the  victo- 

to  Midian,  where  he  staid  ten  years;  after  which  he  returned  to  Egypt,  and  spent 
thirty  years  in  endeavouring  to  convert  them  ;  anil  that  he  lived  after  the  drowning  of 
Pharaoh  fifty  years(l). 

•  "  Hast  thou  not  committed  a  murder?    Verily  thou  art  an  ingrate." — Savary. 

a     Having  killed  the  Egyptian  undesignedly. 

\  "It is,"  replied  Moses,  "he  who  governeth  the  heavens  and  the  earth.  He 
ruleth  in  the  immensity  of  space.     Willyc  believe  these  truths?" — Sarary. 

b  Pharaoh,  it  seems,  thought  Moses  had  given  but  wild  answers  to  his  question  ; 
for  he  wanted  to  know  tlie  person  and  true  natuie  of  the  God  whose  messenger  Mo- 
ses pretended  to  be  ;  whereas  he  spoke  of  his  works  only.  And  because  this  answer 
gave  so  little  satisfaction  to  the  king,  he  is  therefore  supposed  by  some  to  have  been 
a  Dahrite,  or  one  who  believed  the  eternity  of  the  worlii(2). 

c  From  this  and  a  parallel  expression  in  Uie  28th  chapter,  it  is  inferred  that  Pha- 
raoh claimed  the  worship  of  his  subjects,  as  due  to  his  supreme  power. 

d  These  words,  says  al  Beidawi,  were  a  more  terrible  menace  than  if  he  had  said 
I  will  imprison  thee;  and  gave  Moses  to  understand  that  he  must  expect  to  keep 
company  with  those  wretches  whom  the  tyrant  had  thrown,  as  was  his  custom,  into 
a  deep  dungeon,  where  they  remained  till  they  died. 

(1)  Al  Beidawi.  (2)  Idem. 


164  AL  KORAN. 

ry*.  And  when  the  magicians  were  come,  they  said  unto  Pharaoh, 
Shall  we  certainly  receive  a  reward,  if  we  do  get  the  victory? 
He  answered,  Yea;  and  ye  shall  surely  be  of  those  who  approach 
my  person.  Moses  said  unto  them,  Cast  down  what  ye  are  about 
to  cast  down.  Wherefore  they  cast  down  their  ropes  and  their  rods, 
and  said.  By  the  might  of  Pharaoh,  verily  we  shall  be  the  conquer- 
ors. And  Moses  cast  down  his  rod,  and  behold,  it  swallowed  up 
that  which  they  had  caused  falsely  to  appear  changed  into  ser- 
pents. Whereupon  the  magicians  prostrated  themselves,  worship- 
ping and  said.  We  believe  in  the  Lord  of  all  creatures,  the  Lord 
of  Moses  and  of  Aaron.  Pharaoh  said  unto  them,  have  ye  believed 
on  him,  before  I  have  given  you  permission?  Verily  he  is  your 
chief,  who  hath  taught  you  magic*:  but  hereafter  ye  shall  surely 
know  my  power.  I  will  cut  oif  your  hands  and  your  feet  on  the 
opposite  sides  and  I  will  crucify  you  all.  They  answered,  //  will  be 
no  harm  unto  us;  for  we  shall  return  unto  our  Lord.  We  hope 
that  our  Lord  will  forgive  us  our  sins,  since  we  are  the  first  who 
have  believed^  And  we  spake  by  revelation  unto  Moses,  say- 
ing, March  forth  with  my  servants  by  night ;  for  ye  will  be  pur- 
sued. And  Pharaoh  sent  oncers  through  the  cities  to  assemble 
forces,  saying,  Verily  these  are  a  small  company  ;  and  they  are 
enraged  against  us  :  but  we  are  a  multitude  well  provided.  So 
we  caused  them  to  quit  their  gardens,  and  fountains,  and  trea- 
sures, and  fair  dwellings:  thus  did  tve  do;  and  we  made  the 
children  of  Israel  to  inherit  the  same"=.  And  they  pursued  them 
at  sun-rise.  And  when  the  two  armies  were  come  in  sight  of 
each  other,  the  companions  of  Moses  said,  We  shall  surely  be 
overtaken!.  Moses  answered.  By  no  means  :  for  my  Lord  is 
with  me,  and  will  surely  direct  me.  And  we  commanded  Moses 
by  revelation,  saying,  Smite  the  sea  with  thy  rod.  And  when 
he  had  smitten  it,  it  became  divided  into  twelve  parts,  between 
which  were  as  many  paths,  and  every  part  was  like  a  vast  moun- 
tain. And  we  drew  thither  the  others  ;  and  we  delivered  Moses 
and  all  those  who  were  with  him  :  then  we  drowned  the  others. 
Verily  herein  was  a  sign  ;  but  the  greater  part  of  them  did  not 
believe      Verily  thy  Lord   is  the  mighty,   and  the  merciful. 

*  "A  herald  having  proclaimed,  Is  the  assembly  gathered  together  with  due  so- 
lemnity? The  people  replied,  We  will  espouse  the  victorious  party." — Savary. 

a     But  has  reserved  the  most  efficacious  secrets  to  himself(l). 

b     See  chap.  7,  p.  351,  &c.  Vol.  I. 

c  Hence  some  suppose  the  Israelites,  after  the  destruction  of  Pharaoh  and  his 
host,  returned  to  Egypt,  and  possessed  themselves  of  the  riches  of  that  country(2). 
But  others  are  of  opinion  that  the  meaning  is  no  more  than  that  God  gave  them  the 
like  possessions  and  dwellings  in  another  country(3). 

t  "  The  Hebrews  said  unto  Moses,  We  are  surely  undone." — Savary. 

(1)  Al  Beidawi.  (2)  Jallalo'ddin,  Yahya.  (5)  Al  Zamakh.     See  chap.  7, 

p.  353,  Vol.  I. 


AL  KORAN.  165 

And  rehearse  unto  them  the  story  of  Abraham  :   when  he  said 
unto  his  father,  and   his  people,  What  do  ye  worship?     They 
answered,  We  worship  idols  ;   and  we  constantly  serve  them  all 
the   day   lonjc;.     Abraham  said,  Do   they   hear  you,  when   ye 
invoke  them  ?     Or  do  they  either  profit  you,  or  hurt  you  ?     They 
answered.  But  we  found  our  fathers  do  the  same.      He  said.  What 
think  ye?      The  gods  which  ye  worship,   and  your  forefathers 
ivorshipped,  are  my  enemy  :   except  only  the  Lord  of  all  crea- 
tures, who  hath  created   me,  and  directeth  me  ;  and  who  giveth 
me  to  eat,  and  to  drink,  and  when    I  am  sick,  healeth  me  ;   and 
who  will  cause  me  to  die,  and  will  afterwards  restore  me  to  life  ; 
and  who,  I  hope,  will  forgive  my  sins  on  the  day  of  judgment. 
0  Lord,  grant  me  wisdom  ;  and  join  me  with  the  righteous  :  and 
grant  that  I  may  be  spoken  of  with  honour'*  among  the  latest 
posterity* ;  and  make  me  an  heir  of  the  garden  of  delight :  and 
forgive  my  father,  for  that  he  hath  been  one  of  those  who  go 
astray'^.     And  cover  me  not  with  shame  on  the  day  of  resurrec- 
tion ;  on  the  day  in  which  neither  riches  nor  children  shall  avail, 
unless  unto  him  who  shall  come  unto  God  with  a  sincere  heart : 
when  paradise  shall  be  brought  near  to  the  vieio  o/"the  pious,  and 
hell  shall  appear  plainly  to  those  who  shall   have  erred  :   and  it 
shall  be  said  unto  them.  Where  are  your  deities  which  ye  served 
besides  God  ?  will  they  deliver  you  from,  punishment^  or  will 
they  deliver  themselves  ?     And  they  shall  be  cast  into  the  same, 
both  they%  and  those  who  have  been  seduced  to  their  ivorship  ; 
and  all  the  host  of  Eblis,     The  seduced  shall  dispute  therein  with 
their  false  gods,  saying,  By  God,  We  were  in  a  manifest  error, 
when  we  equalled  you  with  the  Lord  of  all  creatures  :  and  none 
seduced  us  but  the  wicked.     We  have  now  no  intercessors,  nor 
any  friend  who  careth  for  us.      If  we  were  allowed  to  return 
once  more  into  the  ivorld,  we  would  certainly  become  true  be- 
lievers.    Verily  herein  was  a  sign  ;  but  the  greater  part  of  them 
believed  not.     Thy  Lord  is  the  mighty,  the  merciful.     The  peo- 
ple of  Noah  accused  God's  messengers  of  imposture  :  when  their 
brother  Noah  said  unto  them,  Will  ye  not  fear   God?     Verily 
I  am  a  faithful  messenger  unto  you  ;   wherefore  fear  God,  and 
obey  me.     I  ask  no  reward  of  you  for  my  preaching  unto  you  ; 
I  expect  my  reward  from  no  other  than  the  Lord  of  all  creatures  : 

a  Literally,  Grant  me  a  tongue  of  truth;  that  is,  a  high  encomium.  The  same 
expression  is  used  in  chap.  19,  p.  102,  Vol.  II. 

*  "  Loid,  give  unto  me  wisdom  and  justice.  Cause  my  voice  to  make  known  the 
truth  to  posterity." — Savary. 

b  By  disposing  him  to  repentance,  and  the  receiving  of  the  true  faith.  Some 
suppose  Abraham  pronounced  this  prayer  after  his  father's  death,  thinking  that  pos- 
sibly he  might  have  been  inwardly  a  true  believer-,  but  have  coircealed  his  conver- 
sion for  fear  of  Nimrod,  and  before  he  was  forbidden  to  pray  for  him(l). 

c     See  chap,  21,  p.  126,  Vol.  II. 

(1)  See  chap.  9,  p.  393,  and  chap  14,  p.  49,  Vol.  II. 


166  AL  KORAN. 

wherefore  fear  God,  and  obey  mo.     They  answered,  Shall  we 
believe  on  thee,  when  only  the  most  abject  persons  have  followed 
thee  ?     JVoah  said,  I  have  no  knowledge  of  that  which  they  did**; 
It  ap2)ertaineth  unto  m.y  Lord  alone  to  bring  them  to  account, 
if  ye  understand  ;  wherefore  I  will  not  drive  away  the  believers'^ : 
I  am  no  more  than  a  public  preacher.     They  replied,  Assuredly, 
unless  thou  desist,  0  Noah,  thou  shall  be  stoned.      He  said,  0 
Lord,   verily  my  people  take  me  for  a  liar  :   wherefore  judge 
publicly  between   me  and   them  ;   and  deliver  me  and  the  true 
believers  who  are  with  me.      Wherefore  we  delivered   him,  and 
those  who  were  with  him,  in  the  ark  filled  with  men  and  ani- 
mals;  and  afterwards  we  drowned  the  rest.     Verily  herein  was 
a  sign  ;  but  the  greater  part  of  them  believed  not.     Thy  Lord  is 
the  mighty,  the  merciful.      The  tribe  q/Ad  charged  GocVs  mes- 
sengers with  falsehood  :  when  their  brother  Hud  said  unto  them, 
Will  ye  not  fear  God 2     Verily  I  am  a  faithful   messenger  unto 
you  ;  wherefore  fear  God,  and  obey  me.     [I  demand  not  of  you 
any  reward  for  my  preaching  unto  you :  I  expect  my  reward 
from  no  other  than  the  Lord  of  all  creatures.      Do  ye  build  a  land- 
mark on  every  high  place,  to  divert  yourselves'^  ?     And  do  ye 
erect  m.agnificent  works,  hoping  that  ye  may  continue  in  their 
possession  for  ever  ?     And  when  ye  exercise  your  power,  do  ye 
exercise  it  with  cruelty  and   rigour''  ?     Fear   God,   by  leaving 
these  things  ;  and  obey  met].     And  fear  him  who  hath  bestowed 
on  you  that  which  ye  know  :   he  hath  bestowed  on  you  cattle, 
and  children,  and   gardens,  and   springs  of  water.      Verily  I  fear 
for  you  the  punishment  of  a  grievous  day.      They  answered,  It 
is  equal  unto  us  whether  thou  admonish  us,  or  dost  not  admonish 
us :  this  ivhich  thou  preachest  is  only  a  device  of  the  ancients  ; 
neither  shall  we  be  punished  for  what  we  have  done.     And  they 
accused  him  of  imposture:  wherefore  we  destroyed  them.    Verily 
herein  was  a  sign  :    but  the  greater  part  of  them  believed   not. 
Thy  Lord  is  the  mighty,  the  merciful.      The  tribe  of  Thamud 
also  charged   the   messengers  of  God  with  falsehood.      When 
their  brother  Saleh   said   unto   them.    Will  ye   not  fear   God? 
Verily  1  am  a  faithful  messenger  unto  you  :  wherefore  fear  God, 
and  obey  me.     I  demand   no  reward  of  you  for  my  preaching 

a    i.  e.  Whether  they  have  embraced  the  faith  which  I  have  preached,  out  of  the 
sincerity  of  their  hearts,  or  in  prospect  of  some  worldly  advantage. 

•  "  I  know  not,  replied  Noah,  what  they  are.     It  belongeth  to  God  alone  to  fathom 
the  heart."— Samry. 

b     See  chap.  11,  p.  12,  Vol.  II. 

c     Or  to  mock  the  passengers ;  who  direct  themselves  in  their  journeys  by  the 
stars,  and  have  no  need  of  such  buildings(l).' 

d     Putting  to  death,  and  inflicting  other  corporal  punishments  without  mercy,  and 
rather  for  the  satisfaction  of  your  passion  than  the  amendment  of  the  sufferer(2). 

t  The  sentences  which  are  between  brackets  [  ]  are  omitted  in  Savary's  trans- 
lation. 

(1)  Al  Beidawi.  (3)  Idem. 


AL  KORAN.  167 

unto  you :  I  expect  my  reward  from  no  other  than  the  Lord  of 
all  creatures.  Shall  ye  be  left  for  ever  secure  in  the  possession 
o/the  things  which  are  here  ;  among  gardens,  and  fountains,  and 
corn,  and  palm-trees,  whose  branches  sheathe  their  flowers*. 
And  will  ye  continue  to  cut  habitations  for  yourselves  out  of 
the  mountains,  behaving  with  insolence"?  Fear  God,  and  obey 
me  ;  and  obey  not  the  command  of  the  transgressors,  who  act 
corruptly  in  the  earth,  and  reform  not  the  same.  They  an- 
swered, Verily  thou  art  distracted  :  thou  art  no  other  than  a  man 
like  unto  us  :  produce  now  some  sign,  if  thou  speakest  truth. 
Saleh  said.  This  she-camel  shall  be  a  sign  unto  you  :  she  shall 
have  her  portion  of  water,  and  ye  shall  have  your  portion  of 
water  alternately,  on  a  several  day  appointed  for  you^';  and 
do  her  no  hurt,  lest  the  punishment  of  a  terrible  day  be  in- 
flicted on  yout.  But  they  slew  her  ;  and  were  made  to  repent 
of  their  impiety:  for  the  punishment  which  had  been  threat- 
ened overtook  them.  Verily  herein  was  a  sign  ;  but  the  greater 
part  of  them  did  not  believe.  Thy  Lord  is  the  mighty,  the 
merciful.  The  people  of  Lot  likewise  accused  God's  messen- 
gers of  imposture.  When  their  brother  Lot  said  unto  them, 
will  ye  not  fear  God?  Verily  I  am  a  faithful  messenger  unto 
you  :  wherefore  fear  God,  and  obey  me.  I  demand  no  re- 
ward of  you  for  my  preaching :  I  expect  my  reward  from  no 
other  than  the  Lord  of  all  creatures.  Do  ye  approach  unto  the 
males  among  mankind,  and  leave  your  wives  which  your  Lord 
hath  created  for  you.  Surely  ye  are  people  who  transgress.  They 
answered,  Unless  thou  desist,  0  Lot,  thou  shall  certainly  be  ex- 
pelled oicr  city.  He  said,  Verily  I  am  one  of  those  who  abhor 
your  doings:  O  Lord,  deliver  me  and  my  family,  from  that  which 
they  act.  Wherefore  we  delivered  him,  and  all  his  family,  ex- 
cept an  old  woman,  his  wife,  tvho  perished  among  those  who  re- 
mained behind:  then  we  destroyed  the  rest:  and  we  rained  on 
them  a  shower  of  stones;  and  terrible  was  the  shower  which  fell 
on  those  who  had  been  warned  in  vain.  Verily  herein  was  a 
sign;  but  the  greater  part  of  them  did  not  believe.  Thy  Lord  is 
the  mighty,  the  merciful.   The  inhabitants  of  the  wood*=J  also  ac- 

*  "Your  palm-trees,  of  which  the  fruit  is  delicious." — Savary. 

a  Or,  as  the  oiiginal  word  may  also  be  rendered,  shoioing  ait  and  ingenuity  in 
your  work. 

b  That  i.s,  they  were  to  have  the  use  of  the  water  by  turns,  the  camel  drinking 
one  day,  and  the  Thaiiiudites  drawing  the  other  day  ;  for  when  this  camel  drank,  she 
emptied  the  wells  or  brooks  for  that  day.     See  chap.  7,  p.  346,  Vol.  I. 

t  "And  do  unto  her  no  huit,  if  ye  dread  the  punishment  of  the  great  day"— 
Savary. 

c  See  chap.  15,  p.  54,  Vol.  J 1.  Shoaib  being  not  called  the  6ro</jer  of  these  peo- 
ple, which  would  have  preserved  the  conformity  between  this  passage  and  the  pre- 
ceding, it  has  been  thought  they  were  not  Midianites,  but  of  another  race:  however 
we  find  the  prophet  taxes  them  with  the  same  crimes  as  he  did  those  of  Midian(l). 

X  "  The  inhabitants  of  Alcica." — Savary. 

(1)  Sec  chap.  7,  p.  347,  Vol.1, 


168  AL  KORAX. 

cused  God's  messengers  of  imposture.  When  Shoaib  said  unto 
them,  Will  yc  not  fear  Gof/,?  Verily  I  am  a  faithful  messenger 
unto  you:  wherefore  fear  God,  and  obey  me.  I  ask  no  reward  of 
you  for  my  'preaching:  I  expect  my  reward  from  no  other  than 
the  Lord  of  all  creatures.  Give  just  measure,  and  be  not  defraud- 
ers;  and  weigh  with  an  equal  balance;  and  diminish  not  unto  men 
aught  of  their  matters;  neither  commit  violence  in  the  earth,  act- 
ing corruptly.  And  fear  him  who  hath  created  you,  and  also  the 
former  generations*.  They  answered.  Certainly  thou  art  distract- 
ed: tliou  art  no  more  than  a  man,  like  unto  us:  and  we  do  surely 
esteem  thee  to  be  a  liar.  Cause  now  a  part  of  the  heaven  to  fall 
upon  us,  if  thou  speakest  truth.  Shoaib  said.  My  Lord  best  know- 
eth  that  which  ye  do.  And  they  charged  him  with  falsehood: 
wherefore  the  punishment  of  the  day  of  the  shadowing  cloud'* 
overtook  them;  arid  this  was  the  punishment  of  a  grievous  day. 
Verily  herein  was  a  sign;  but  the  greater  part  of  them  did  not  be- 
lieve. Thy  Lord  is  the  mighty,  the  merciful.  This  book  is  cer- 
tainly a  revelation  from  the  Lord  of  all  creatures  which  thefiith- 
ful  spirit''  hath  caused  to  descend  upon  thy  heart,  that  thou  might- 
est  be  a  preacher  to  thy  people,  in  the  perspicuous  Arabic  tonguet: 
and  it  is  borne  witness  to  in  the  scriptures  of  former  ages.  Was  it 
not  a  sign  unto  them,  that  the  wise  men  among  the  children  of 
Israel  knew  it?  Had  we  revealed  it  unto  any  of  the  foreigners,  and 
he  had  read  the  same  unto  them,  yet  they  would  not  have  believed 
therein.  Thus  have  we  caused  obstinate  infidelity  to  enter  the 
hearts  of  the  wicked:  they  shall  not  believe  therein,  until  they  see 
a  painful  punishment.  It  shall  come  suddenl}^  upon  them,  and  they 
shall  not  foresee  it:  and  they  shall  say.  Shall  we  be  respited?  Do 
they  therefore  desire  our  punishment  to  be  hastened'^?  What  think- 
est  thou?  If  we  suffer  them  to  enjoy  the  advantage  of  this  life  for 
several  years,  and  afterwards  that  with  which  they  are  threatened 
come  upon  them;  what  will  that  which  they  have  enjoyed  profit 
them?  We  have  destroyed  no  city,  but  preachers  ivere  first  sent 
unto  it,  to  admonish  the  inhabitants  thereof;  neither  did  we  treat 
them  unjustly.  The  devils  did  not  descend  with  the  Koran,  as  the 
infidels  give  out:  it  is  not  for  their  purpose,  neither  are  they  able  to 
produce  such  a  book;  for  they  are  far  removed  from  hearing  the 
discourse  of  the  angels  in  heaven*^.  Invoke  no  other  god  with  the 
true  God,  lest  thou  become  one  of  those  who  are  doomed  to 

•  "  Fear  him  who  created  yon,  and  who  created  the  first  man." — Savary. 

a  God  first  plagued  them  with  such  intolerable  heat  for  seven  days,  that  all  their 
waters  were  dried  up ;  and  then  brought  a  cloud  over  them,  under  whose  shade  they 
ran,  and  were  all  destroyed  by  a  hot  wind  and  fire  which  proceeded  from  it(l). 

b    i.  e.  Gabriel ;  who  is  intrusted  with  the  divine  secrets  and  revelations. 

t  "  It  is  written  in  Arabic,  and  the  style  of  it  is  pure." — Savary. 

c  The  infidels  were  continually  defying  Mohammed  to  bring  some  signal  and  mi- 
raculous destruction  on  them,  as  a  shower  of  stones,  &c. 

d     See  chap.  15,  p.  51,  Vol.  II. 

(1)  Al  Beidawi. 


AL  KORAN.  169 

puiiishnietit.  And  admonish  tliy  more  near  relations^  And 
beliave  thyself  with  meekness''  towards  the  true  believers  who 
follow  thee  :  and  if  they  be  disobedient  unto  thee,  say,  Verily  1 
am  clear  of  that  which  ye  do.  And  trust  in  the  most  mighty,  the 
merciful  God ;  who  sceth  thee  when  tliou  risest  up,  and  th)' 
behaviour  among  those  who  worship*^  ;  for  he  both  heareth  aiid 
knoweth.  Shall  I  declare  unto  you  upon  whom  the  devils  descend? 
The}'  descend  upon  every  lying  and  wicked  person'^  :  they  learn 
what  is  heard'^'  ;  but  the  greater  part  of  them  are  liars.  And  those 
who  err  follow  the  steps  of  the  poets  :  dost  thou  not  see  that  they 
rove  as  bereft  of  their  senses  through  every  valley  ;  and  that 
they  say  that  which  they   do  not'*  ?  except  those  who  believe, 

a  The  commentators  suppose  the  same  commaiul  to  have  been  virtu.itly  contaiiieil 
in  the  seventy-fourth  chapter,  which  is  prior  to  this  in  point  of  tiMie(l).  It  is  said 
that  Mohammed,  on  receiving  the  passage  before  ns,  went  up  immediately  to  mount 
Safa,  and  having  called  the  several  families  to  him,  one  by  one,  when  they  were  all 
assembled,  asked  them,  whether  ii  he  should  tell  them  that  mountain  would  bring 
forth  a  smaller  mountain,  they  would  believe  him  ;  to  which  they  answering  in  the 
affirmative,  Verily,  says  he,  /  am  a  warner  sent  tmto  you,  before  a  severe  chastise- 
vient{2). 

b     Literally,  Lower  thy  wing. 

c  i.  e.  Who  seest  thee  when  thou  risest  up  to  watct;  and  spend  the  night  in  reli- 
gious exercises,  and  observeth  thy  anxious  care  lor  the  Moslems'  exact  performance 
of  their  duty.  It  is  said  that  the  night  on  which  the  precept  of  watching  was  abro- 
gated, Mohammed  went  privately  from  one  house  to  another,  to  see  how  his  compa- 
nions spent  the  time  ;  and  that  he  found  them  so  intent  iu  reading  the  Koran,  and 
repealing  their  prayers,  that  their  house,  by  reason  of  the  humming  noise  they  made 
seemed  to  be  so  many  nests  of  hornets(3).  Some  commentators,  however,  sup|)ose, 
that  by  the  projjhet's  behaviour ,  in  this  place,  is  meant  the  various  postures  he  used  in 
praying  at  the  head  of  his  companions;  as  standing,  bowing,  prostration,  and  sittlng(4). 

d  The  prophet,  having  vindicated  himself  from  the  charge  of  having  communica- 
tion with  the  devils,  by  the  opposition  between  his  doctrine  and  their  designs,  and 
their  inability  to  compose  so  consistent  a  book  as  the  Koran,  proceeds  to  show  thai 
the  persons  most  likely  to  a  correspondence  with  those  evil  spirits  were  liars  and 
slanderers,  that  is,  his  enemies  and  opposers. 

e  i.  e.  They  are  taught  by  the  secret  inspiration  of  the  devils,  and  receive  their 
idle  and  inconsistent  suggestions  for  truth.  It  being  uncertain  whether  \\\e  slanderers 
or  the  derils  be  the  nominative  case  to  the  verb,  the  words  may  also  be  rendered, 
They  impart  what  they  hear  ;  that  is,  The  devils  acquaint  their  correspondents'on 
earth  with  such  incoherent  scraps  of  the  angel's  discourse  as  they  can  hear  by 
stealth(5). 

f  Their  compositions  being  as  wild  as  the  actions  of  a  distracted  man  :  for  most 
of  the  ancient  poetry  was  full  of  vain  imaginations;  as  fabulous  stories  and  descilp- 
lions,  love-verses,  Hatteiy,  excessive  commendations  of  their  patrens,  and  as  exces- 
sive reproaches  of  their  enemies,  incitements  to  vicious  actions,  vain-glorious  vaunt- 
ings,  and  the  like(6). 

•  "  Shall  I  tell  unto  you  who  is  the  mortal  whom  Satan  inspirelh  ?  It  is  the  liar 
and  the  impious  man.  Deceived  by  his  illusions,  the  poets  follow  him.  Hast  thou 
not  seen  them  wander  in  the  valleys  .'     They  say,  but  they  do  not." — Savary. 

(1)  See  the  notes  thereon,  and  the  Prelim.  Disc.  §  If.  p.  61.  (2)  Al  lieidawi 

(3)  Idem.  (4)  Idem,  Jallalo'ddin.  (5)lidem.  (6)  lidem. 

Vol.  II.— W 


170  AL  KORAN. 

and  do  jijood  works,  and  remember  God  frequently  ;  and  who 
defend  themselves,  after  they  have  been  unjustly  treated^  And 
they  who  act  unjustly  shall  know  hereafter  with  what  treatment 
they  shall  be  treated. 


CHAPTER  XXVII. 

Intitled,  The  Ant'*  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

T.  S.  These  are  the  signs  of  the  Koran,  and  of  the  perspicu- 
ous book  :  a  direction,  and  good  tidings  unto  the  true  believers  ; 
who  regularly  perform  their  prayer,  and  give  alms,  and  firmly 
believe  in  the  life  to  come.  Jis  to  those  who  believe  not  in  the 
life  to  come,  we  have  prepared  their  works  for  them'^ ;  and  they 
shall  be  struck  with  astonishment  at  their  disappointment,  when 
they  shall  he  raised  again  :  these  are  they  whom  an  evil  punish- 
ment aiuaiteth  in  this  life  ;  and  in  that  which  is  to  come  they 
shall  be  the  greatest  losers.  Thou  hast  certainly  received  the 
Koran  from  the  presence  of  a  wise,  a  knowing  God.  Remember 
when  Moses  said  unto  his  family,  Verily  I  perceive  fire  :  I  will 
bring  you  tidings  thereof,  or  I  will  bring  you  a  lighted  brand, 
that  ye  may  be  warmed**.  And  when  he  was  come  near  unto  it, 
a  voice  cried  unto  him,  saying,  Blessed  be  he  who  is  in  the  fire, 
and  whoever  is  about  it^ ;  and  praise  be  unto  God,  the  Lord  of 

a  That  is,  Such  poets  as  had  embraced  Mohammedism  ;  whose  works,  free  from 
the  profaneness  of  the  former,  run  chiefly  on  the  praises  of  God,  and  the  establishing 
his  unity,  and  contain  exhortations  to  obedience  and  other  religious  and  moral  virtues  ; 
without  any  satirical  invectives,  unless  against  such  as  have  given  just  provocations, 
by  having  first  attacked  them,  or  some  others  of  the  true  believers,  with  the  same 
weapons.  In  this  last  case  Mohammed  saw  it  was  necessary  for  him  to  borrow  as- 
sistance from  the  poets  of  his  party,  to  defend  liimself  and  religion  from  the  insults 
and  ridicule  of  the  others  ;  for  which  purpose  he  employed  the  pens  of  Labid  Ebn 
Rabia(l),  Abda'llah  Ebn  Rawaha,  Hassan  Ebn  Thabet,  and  the  two  Caabs.  It 
is  related  that  Mohammed  once  said  to  Caab  Ebn  Malec,  Ply  them  with  satires  ; 
for,  by  him  in  whose  hand  my  soul  is,  they  woujid  more  deeply  than  arrows{2). 

b  In  this  chapter  is  related,  among  other  strange  things,  an  odd  story  of  the  anf, 
which  has  therefore  been  pitched  on  lor  the  title. 

c  By  rendering  them  pleasing  and  agreeable  to  their  corrupt  natures  and  inclina- 
tions. 

d     See  chap.  20,  p.  106,  Vol.  II. 

e     Some  suppose  God  to  be  intended  by  the  former  words,  and  by  the  latter,  the 

(I)  See  the  Prelim.  Disc.  p.  77,  Vol.  I.  (2)  Al  Beidawi. 


AL  KORAN.  171 

all  creatures  !  0  Moses,  verily  I  ain  God,  the  mighty,  the  wise: 
cast  down  now  thy  rod.  And  when  he  saw  it,  that  it  moved,  as 
though  it  had  been  a  serpent,  he  retreated  and  fled,  and  returned 
not.  Jind  God  said,  O  Moses,  fear  not  ;  for  my  messengers  are 
not  disturbed  with  fear  in  my  sight  :  except  he  who  shall  have 
done  amiss,  and  shall  have  afterwards  substituted  good  in  lieu  of 
evil  ;  for  I  am  gracious  and  mercifuK  Moreover  put  thy  hand 
into  thy  bosom  ;  it  shall  come  forth  white  without  hurt  :  this 
shall  be  one  among  the  nine  signs''*  unto  Pharaoh  and  his  people: 
for  they  are  a  wicked  people.  And  when  our  visible  signs  had 
come  unto  them,  they  said.  This  is  manifest  sorcery.  And  they 
denied  them,  although  their  souls  certainly  knew  them  to  be  from 
God,  out  of  iniquity  and  pride  :  but  behold  what  was  the  end  of 
the  corrupt  doers.  We  heretofore  bestowed  knowledge  on  David 
and  Solomon  ;  and  they  said,  Praise  be  unto  God,  who  hath  made 
us  more  excellent  than  many  of  his  faithful  servants  !  And 
Solomon  was  David's  heir*= ;  and  he  said,  0  men,  we  have  been 
taught  the  speech  of  birds'*,  and  have  had  all  things  bestowed  on 
us  ;  this  is  manifest  excellencet.  And  his  armies  were  gathered 
together  unto  Solomon,  consisting  of  genii'',  and  men,  and  birds; 
and  they  were  led  in  distinct  bands,  until  they  came  unto  the 
valley  of  ants^.    And  an  ant,  seeing  the  hosts  approaching,  said, 

angels  who  were  present(l)  ;  others  think  Moses  and  the  angels  are  here  meant,  or  all 
persons  in  general  in  this  holy  plain,  and  the  country  round  it(2). 

a  This  exception  was  designed  to  quality  the  preceding  assertion,  wliich  seemed  too 
general :  for  several  of  tlie  prophets  have  been  subject  to  sins,  though  not  great  ones, 
before  their  mission  ;  for  which  they  had  reason  to  appreliend  God's  anger,  thouglj 
they  are  here  assured  that  tlieir  subsequent  merits  entitle  them  to  his  paidon.  It  is 
supposed  that  Moses's  killing  the  Egyptian  undesignedly  is  hinted  at(3). 

b    See  chap.  17,  p.  83,  Vol.  11. 

*  "The  nine  miracles." — Savary. 

c  Inheriting  not  only  his  kingdom,  but  also  the  prophetical  office,  preferably  to  his 
other  sons,  who  were  no  less  tlian  nineteen(4). 

d  That  is.  The  meaning  of  their  several  voices,  though  not  articulate  ;  of  Solomon's 
interpretation  whereof  the  commentators  give  several  instances(5). 

t  "  Solomon  was  the  iieir  of  Uavid.  Mortals,  said  he,  1  understand  the  song  of  the 
birds  ;  I  possess  every  kind  of  knowledge  ;  I  have  been  raised  to  llie  sublime  height." 
— Savary. 

e  For  this  fancy,  as  well  as  the  former,  Moliammed  was  obliged  to  the  Talmudists(6), 
who,  according  to  their  manner,  have  interi)rcted  the  Hebrew  words  of  Solomon(7)^ 
wliich  the  English  version  renders, /_g'ai  men-singeva  and  -jiomeii-singers ,  »s  if  tiiat 
prince  had  forced  demons  or  spirits  to  serve  him  at  his  table,  and  in  other  capacities  ; 
and  particularly  in  his  vast  and  magnificent  buildings,  which  they  could  not  conceive 
lie  could  otherwise  have  performed. 

f  The  valley  seems  to  be  so  called  from  the  great  numbers  of  ants  which  are  found 
there.     Some  place  it  in  Syria,  and  others  in  Tayef(8). 

(l)Yahya.  (2)  Jallalo'ddin,  Al  Heidawi.         (.3)  Idem.        (-1)  Idem.  (5)  See 

Maracc.  not.  in  loc.  p.  511.  (6)  V.  Midrash,  Yalkut  Shemuni,  p.  11,  f.  29,  and 

.Milliura  de  Moliammedisnio  ante  .Mohammed,  p.  2.32.  (7)  Eccles.  ii.  8.         (8)  Al 

Heidawi,  Jallalo'ddin. 


172  AL  KORAN. 

O  ants,  enter  ye  into  your  habitations,  let  Solomon  and  his  army 
tread  you  under  foot,  and  perceive  e7  not.  And  Solomon  smiled, 
laughing  at  her  words,  and  said,  0  Lord,  excite  me  that  I  may 
be  thankful  for  thy  favour,  wherewith  thou  hast  favoured  me, 
and  my  parents  ;  and  that  I  may  do  that  which  is  right,  and  well- 
pleasing  unto  thee  :  and  introduce  me,  through  thy  mercy,  into 
paradise,  among  thy  servants  the  righteous.  And  he  viewed  the 
birds,  and  said,  What  is  the  reason  that  I  see  not  the  lapwing"? 
Is  she  absent  ?  Verily  I  will  chastise  her  with  a  severe  chastise- 
ment*^, or  I  will  put  her  to  death  ;  unless  she  bring  me  a  just 
excuse.  And  she  tarried  not  long  before  she  presented  herself 
unto  Solomon,  and  said,  I  have  viewed  a  country  which  thou 
hast  not  viewed  ;  and  I  come  unto  thee  from  Saba,  with  a  certain 
piece  of  news.  I  found  a  w^oman*^  to  reign  over  them,  who  is 
provided  with  every  thing  requisite  for  a  prince,  and  hath  a 
magnificent  throne''.  I  found  her  and  her  people  to  worship  the 
sun,  besides  God  :  and  Satan  hath  prepared  their  works  for  them, 
and  hath  turned  them   aside  from   the  way  of  truth  (wherefore 

a  The  Ar.ib  historians  tell  us,  that  Solomon,  having  finished  the  temple  of  Jerusalem, 
went  in  pilgrimage  to  Mecca,  where  having  staid  as  long  as  he  pleased,  he  proceeded 
towards  Yaman  ;  and  leaving  Mecca  in  the  morning,  he  arrived  by  noon  at  Sanaa,  and 
being  extremely  delighted  with  the  country,  rested  there  ;  but  wanting  water  to  make 
the  ablution,  he  looked  among  the  birds  for  the  lapwing,  called  by  the  Arabs  al  Hud- 
bud,  whose  business  it  was  to  find  it  ;  for  it  is  pretended  she  was  sagacious  or  sharp- 
sighted  enough  to  discover  water  under  ground,  which  the  devils  used  to  draw,  after 
she  had  marked  the  place  by  digging  with  her  bill  :  they  add,  that  this  bird  was  then 
taking  a  tour  in  the  air,  whence  seeing  one  of  her  companions  alighting,  she  descended 
also,  and  having  had  a  description  given  her  by  the  other  of  the  city  of  Saba,  whence 
she  was  just  arrived,  they  both  went  together  to  lake  a  view  of  the  place,  and  returned 
soon  after  Solomon  had  made  llie  inquiry  which  occasioned  what  follows(l). 

It  may  be  proper  to  mention  here  what  the  eastern  writers  fable  of  the  manner  of 
Solomon's  travelling.  They  say  that  he  had  a  carpet  of  green  silk,  on  which  his  throne 
was  placed,  being  of  a  prodigious  length  and  breadth,  and  sufficient  for  all  his  forces  to 
stand  on,  the  men  placing  themselves  on  his  right  hand,  and  the  spirits  on  his  left  ;  and 
that  when  all  wei'e  in  order,  the  wind,  at  his  command,  took  up  the  carpet,  and  trans- 
ported it,  with  all  that  were  upon  it,  wherever  he  pltased(2)  ;  the  army  of  birds  at  the 
same  time  flying  over  their  heads,  and  forming  a  kind  of  canopy,  to  shade  them  from 
the  sun. 

b  By  plucking  off"  her  feathers,  and  setting  her  in  liie  sun,  to  be  tormented  by  the 
insects  ;  or  by  shutting  her  up  in  a  cage(3). 

c  This  queen  the  Arabs  name  Ijalkis:  some  make  her  the  daughter  of  al  Hodhad 
Ehn  Sharhabil(4),  and  others  of  Sharahil  Ebn  Malec(5) ;  but  they  all  agree  she  was  a 
descendant  of  Yarab  Ebn  Kahlan.  She  is  placed  the  twenty-second  in  Ur  Pocock's 
list  of  the  kings  of  Yaman(6). 

d  Which  the  commentators  say  was  made  of  gold  and  silver,  and  crowned  with  pre- 
cious stones.  13ut  they  dift'er  as  to  llie  size  of  it  ;  one  making  it  fourscore  cubits  long, 
forty  broad,  and  thirty  high  ;  wliile  some  say  it  was  fourscore,  and  others,  thirty  cubits 
every  way. 

(I)  Al  Beidawi,  Jallalo'ddin.  (2)  See  chap.  21,  p.  124,  Vol.  II.  (3)  A] 

Beidawi,  Jallalo'ddin.  (4)  V.  Pocock.  Spec.  p.  59.  (5)  Al  Bedawi,  &c. 

y.  D'Heriicl.  Uibl.  Orient,  p.  182.  (6)  Ubi  sup. 


AL  KORAN.  173 

they  arc  not  rightly  directed),  lest  Ihcy  should  worship  God, 
who  bringeth  to  light  that  which  is  hidden  in  heaven  and  earth, 
and  knoiveth  whatever  they  conceal,  and  whatever  they  discover. 
God  !  there  is  no  God  but  he  ;  the  Lord  of"  the  niagnilicent 
throne.  Solomon  said,  We  shall  see  whether  thou  hast  spoken 
the  truth,  or  whether  thou  art  a  liar.  Go  with  this  my  letter, 
and  cast  it  down  unto  them  ;  then  turn  aside  from  them,  and  wait 
to  knoiv  wliat  answer  tbey  will  return.  t/Iiicf  ivhen  the  queen 
of  Saba  had  received  the  letter^,  she  said,  0  nobles,  verily  an 
honourable  letter  hath  been  delivered  unto  me  ;  it  is  from  Solo- 
mon, and  this  is  the  tenor  thereof:  In  the  name  of  the  most 
merciful  God,  Rise  not  up  against  me  :  but  come,  and  surrender 
yourselves  unto  me'^*.  She  said,  O  noldes,  advise  me  in  my 
business  :  I  will  not  resolve  on  any  thing,  until  ye  be  witnesses 
and  approve  thereof.  The  nohlcs  answered,  We  arc  indued 
with  strength,  and  are  indued  with  great  prowess  in  war  ;  but 
the  command  appertaineth  unto  thee  :  see  therefore  what  thou 
wilt  command''t.  She  said,  Verily  kings,  when  they  enter  a  city 
by  force,  waste  the  same,  and  abase  the  most  powerful  of  tlie  in- 
habitants thereof  :  and  so  will  these  do  ivith  us.  But  I  will  send 
gifts  unto  them  ;  and  will  wait  for  what  further  information 
those  who  shall  be  sent  shall  bring  back.  And  when  the  queen's 
ambassador  came  unto   Solomon'',    that  prince  said.  Will  ye 

a  Jallalo'ddin  says  that  the  queen  was  surrounded  by  her  army  when  the  lapwing 
threw  tlie  letter  into  her  bosom  ;  but  al  Beidawi  supposes  she  was  in  an  apartment 
of  her  palace,  the  doors  of  which  were  shut,  and  that  the  biid  flew  in  at  the  window. 
The  former  commentator  gives  a  copy  of  the  epistle  somewhat  more  full  than  that  in 
the  text;  viz.  From  the  servant  of  God,  Solomon  the  son  of  David,  unto  Balkis 
queen  of  Saba.  In  the  name  of  the  most  merciful  God.  Peace  be  on  him  who 
followeth  the  true  direction.  Rise  not  tip  against  me,  but  come  and  surrender 
yourselves  unto  me.  He  adds  that  Solomon  perfumed  this  letter  with  musk,  and 
scaled  it  with  his  signet. 

b  Or,  Come  unto  me  and  resign  yourselves  unto  the  divine  direction,  and  pro- 
fess the  true  religion  which  I  preach. 

*  "  Rise  not  up  against  me,  but  come  unto  me,  and  believe." — Savary. 

c  i.  €.  Whether  thou  wilt  obey  the  summons  of  Solomon,  or  give  us  orders  to 
make  head  against  him. 

•j-  "  We  have  courage  and  troops,  replied  the  nobles  ;  but  thou  art  our  queen  ; 
princess,  what  dost  thou  command?" — Savary. 

d  Bearing  the  presents,  which  they  say  were  five  hundred  young  slaves  of  each 
sex,  all  habited  in  the  same  manner,  five  hundred  bricks  of  gold,  a  crown  enriched 
with  precious  stones,  besides  a  large  quantity  of  musk,  amber,  and  other  things  of 
value(l).  Some  add,  that  Balkis,  to  try  whether  Solomon  was  a  prophet  or  no,  drest 
the  boys  like  girls,  and  the  girls  like  boys,  and  sent  him  in  a  casket,  a  pearl  not  drilled, 
and  an  onyx  drilled  with  a  crooked  hole  ;  and  that  Solomon  distinguished  the  boys 
from  the  girls  by  the  different  maimer  of  their  taking  water,  and  ordered  one  worm  to 
bore  the  pearl,  and  another  to  pass  a  thread  through  the  onyx(2).  They  also  tell  us, 
that  Solomon,  having  notice  of  this  embassy,  by  means  of  the  lapwing,  even  before 

(1)  Jallalo'ddin.  (2)  Al  Beidawi. 


174  AL  KORAN. 

present  me  wilh  riches?  Verily  that  which  God  hath  given  nie 
is  better  than  what  he  hath  given  you  :  but  ye  do  glory  in  your 
gifts*.  Return  unto  the  people  of  Saba.  We  will  surely  come 
unto  them  with  forces,  which  they  shall  not  be  able  to  withstand; 
and  we  will  drive  them  out  from  their  city,  humbled ;  and  they 
shall  become  contemptible.  And  Solomon  said,  0  nobles, 
which  of  you  will  bring  unto  me  her  throne,  before  they 
come  and  surrender  themselves  unto  me  ?  A  terrible  genius=* 
answered,  1  will  bring  it  unlo  thee,  before  thou  arise  from 
thy  place"^:  for  I  am  able  io  perform  it,  and  may  be  trusted.  J2nd 
one  with  whom  was  the  knowledge  of  the  scriptures'^  said,  I  will 
bring  it  unto  thee,  in  the  twinkling  of  an  eye*^.  And  when  *Sig/o- 
mon  saw  the  throne  placed  before  him,  he  said.  This  is  a  favour 
of  my  Lord,  that  he  may  make  trial  of  me,  whether  I  will  be 
grateful,  or  whether  I  will  be  ungrateful:  and  he  who  is  grateful 
is  grateful  to  his  own  advantage,  but  if  any  shall  be  ungrateful, 
verily  my  Lord  is  self-sufficient  aiid  munificent.  And  Solom^on 
said  unto  his  servants,  Alter  her  throne,  that  she  may  not  know 
it,  to  the  end  we  may  see  whether  she  be  rightly  directed,  or 
whether  she  be  07ie  of  those  who  are  not  rightly  directed.  And 
when  she  was  come  unto  Solomon'^,  it  was  said  unto  her.  Is  thy 
throne  like  this  ?  She  answered,  As  though  it  were  the  same. 
And  we  have  had  knowledge  bestowed  on  us  before  this,  and  have 
been  resigned  unto  God^.  But  that  which  she  worshipped,  be- 
sides God,  had  turned  her  aside  from,  the  truth  ;  for  she  was  of 

(hey  set  ou(,  ordered  a  large  square  to  be  enclosed  with  a  wall  built  of  gold  and  sil- 
ver bricks,  wherein  he  ranged  his  forces  and  attendants  to  receive  them(l). 

*  •'  Keep  your  gifts." — Savary. 

a  This  was  an  Ifiit,  or  one  of  the  wicked  and  rebellious  genii  ;  and  his  name, 
says  al  Beidawi,  was  Dhacwan  or  Sakhr. 

b  ^■.  e.  From  thy  seat  of  justice.  For  Solomon  used  to  sit  in  judgment  every  day 
till  noon(2). 

c  This  person,  as  is  generally  supposed,  was  Asaf  the  son  of  Barachia,  Solomon's 
wazir  (or  visir),  who  knew  the  great  or  ineffable  name  of  God,  by  pronouncing  of 
which  he  performed  this  wonderful  exploit(3).  Others  however  suppose  it  was  al 
Khedr,  or  else  Gabriel,  or  some  other  angel ;  and  some  imagine  it  to  have  been  So- 
lomon liimself(4). 

d  The  original  i?.  Before  thou  canst  look  at  any  object,  and  take  thy  eye  off  it. 
It  is  said  that  Solomon,  at  Asaf's  desire,  looked  up  to  heaven,  and  before  he  cast  his 
eye  downwards,  the  throne  made  its  way  under  ground,  and  appeared  before  him. 

e  For,  on  the  return  of  her  ambassador,  she  determined  to  go  and  submit  herself 
to  that  prince  ;  but  before  her  departure,  she  secured  her  throne,  as  she  thought,  by 
locking  it  up  in  a  strong  castle,  and  setting  a  guard  to  defend  it ;  after  which  she  set 
out,  attended  by  a  vast  army(5). 

f  It  is  uncertain  whether  these  be  the  words  of  Balkis,  acknowledging  her  con- 
viction by  the  wondeis  slie  had  already  seen  ;  or  of  Solomon  and  his  people,  acknow- 
ledging the  favour  of  God,  in  calling  them  to  the  true  faith  before  her. 

(1)  Jallalo'ddin.  (2)  Al  Beidawi,  Jallalo'ddin  iriterp.  (3)  Jallalo'ddin. 

(4)  Al  Beidawi.  (5)  Jallalo'ddin. 


AL  KORAN.  175 

an  unbelieving  people.  It  was  said  unto  her,  Enter  the  palace^ 
And  when  she  saw  it,  she  imagined  it  to  be  a  great  water;  and 
she  discovered  her  legs,  hy  lifting  up  her  robe  to  pass  through 
it^.  Whereupon  Solomon  said  unto  her,  Verily  this  is  a  palace 
evenly  floored  with  glass*.  Then  said  the  queen,  0  Lord,  verily 
I  have  dealt  unjustly  with  my  own  soul;  and  I  resign  myself,  to- 
gether with  Solomon,  unto  God,  the  Lord  of  all  creatures^  Also 
we  heretofore  sent  unto  the  tribe  o/Thamud  their  brother  Saleh; 
who  said  unto  them,  Serve  ye  God.  And  behold,  they  were 
divided  into  two  parties,  who  disputed  among  themselves''.  Saleh 
said,  0  my  people,  why  do  ye  hasten  evil  rather  than  good*^  ? 
Unless  ye  aslc  pardon  of  God,  that  ye  may  obtain  mercy,  ye  are 
lost.  They  answered,  We  presage  evil  from  thee,  and  from  those 
who  are  with  thee.  Saleh  replied,  the  evil  which  ye  presage  is 
with  God*":  but  ye  are  a  people  who  are  proved  by  a  vicissitude 
of  prosperity  and  adversity.  And  there  were  nine  men  in  the 
city,  who  acted  corruptly  in  the  earth,  and  behaved  not  with  in- 
tegrity. And  they  said  unto  one  another,  Swear  ye  reciprocally 
by  God,  that  we  will  fall  upon  Saleh  and  his  family  by  night:  and 
afterwards  we  will  say  unto  him  who  hath  right  to  avenge  his 
blood.  We  were  not  so  much  as  present  at  the  destruction  of  his 
family;  and  we  certainly  speak  the  truth.  And  they  devised  a  plot 
against  him, :  but  we  devised  a  plot  against  them];  and  they 
perceived  it  not.     And  see  what  was  the  issue  of  their  plot^:  we 

a  Or,  as  some  understanii  the  word,  the  court  before  the  palace,  which  Solomon 
had  commanded  to  be  built  against  the  arrival  of  Balkis ;  the  floor  or  pavement  be- 
ing of  transparent  glass,  laid  over  running  water,  in  which  fish  were  swimming. 
Fronting  this  pavement  was  placed  the  royal  throne,  on  which  Solomon  sat  to  receive 
the  queen(l). 

b  Some  Arab  writers  tell  us,  Solomon  had  been  informed  that  Balkis's  legs  and 
feet  were  covered  with  hair,  like  those  of  an  ass,  of  the  truth  of  which  he  had  hereby 
an  opportunity  of  being  satisfied  by  ocular  demonstration. 

*  "  It  is  a  solid  edifice  built  of  glass,  said  Solomon  unto  her." — Savary. 

c  The  queen  of  Saba  having  by  these  words  professed  Ish\m,  and  renounced  idola- 
try, Solomon  had  thoughts  of  making  her  his  wife  ;  but  could  not  resolve  to  do  it, 
till  the  devils  had,  by  a  depilatory,  taken  off  the  hair  from  her  legs(2).  Some(3), 
however,  will  tiave  it  that  she  did  not  marry  Solomon,  but  a  prince  of  the  tribe  of 
Hamdan. 

d  Concerning  the  doctrine  preached  by  Saleh;  one  party  believing  on  him,  and 
the  other  treating  him  as  an  impostor. 

e  i.  e.  Why  do  ye  urge  and  defy  the  divine  vengeance  with  which  ye  arc 
threatened,  instead  of  averting  it  by  repentance  .' 

f  See  chap.  7,  p.  353,  Vol.  I.  where  the  Egyptians  in  the  same  manner  accuse 
Moses  as  the  cause  of  their  calamities, 

f  "  While  they  were  devising  their  plot,  we  decreed  the  moment  of  their  ruin,  and 
they  knew  it  not." — Savary. 

g  It  is  related  that  Saleh,  and  those  who  believed  on  him,  usually  meeting  to  pray 
in  a  certain  narrow  place  between  the  mountains,  the   infidels  said.  He  thinks  to 

(1)  Jallalo'ddin,  Al  Beidawi.  (2)  Jallalo'ddin.  (3)  Apud  Al  Beidawi. 


176  AL  KORAN. 

utterly  destroyed  Iheiii  and  their  whole  people;  and  these  their 
habitations  remain  empty,  because  of  the  injustice  which  they 
committed.  Verily  herein  is  a  sign,  unto  people  who  understand. 
And  we  delivered  tliose  who  believed,  and  feared  God.  And  re- 
member  Lot;  when  he  said  unto  his  people,  Do  ye  commit  a 
wickedness,  though  ye  see  the  heiiiousness  thereof?  Do  ye  ap- 
proach lustfully  unto  men,  leaving  the  women  ?  Ye  are 
XX.  surely  an  ignorant  people.  *  But  the  answer  of  his  people 
was  no  other  than  that  they  said.  Cast  the  family  of  Lot 
out  of  your  city:  for  tiiey  are  men  wlio  preserve  themselves  pure 
froin  the  crijnes  of  ivhich  ye  are  guilty.  Wherefore  we  delivered 
him  and  his  family,  except  his  wife,  whom  we  decreed  to  be  one 
of  those  who  remained  behind  to  be  destroyed.  And  we  rained 
on  them  a  shower  of  stones:  and  dreadful  was  the  shower  which 
fell  on  those  who  had  been  warned  in  vain'^X  Say,  Praise  be  unto 
God;  and  peace  be  upon  his  servants  whom  he  hath  chosen!  Is 
God  more  worthy,  or  the  false  gods  which  they  associate  with 
him  ?  Is  not  he  to  be  preferred,  who  hath  created  the  heavens 
and  the  earth,  and  sendeth  down  rain  for  you  from  heaven,  where- 
by we  cause  delicious  groves  to  spring  up  ?  It  is  not  in  your  power 
to  cause  the  trees  thereof  to  shoot  forth.  Is  there  any  other  god 
partner  with  the  true  God  ?  Verily  these  are  a  people  who  de- 
viate frojn  the  truth*.  Is  not  he  more  worthy  to  be  adored, 
who  hath  established  the  earth,  and  hath  caused  rivers  to  fioio 
through  the  midst  thereof,  and  placed  thereon  immovable  moun- 
tains, and  set  a  bar  between  the  two  seas''  ?  Is  there  any  other 
god  equal  with  the  true  God  ?  Yet  the  greater  part  of  them  know 
it  not.  Is  not  he  more  worthy  who  heareth  the  afflicted^  when 
he  calleth  upon  him,  and  taketh  off  the  evil  ivhich  distressed  him; 
and  who  hath  made  you  the  successors  of  your  forefathers  in  the 
earth  ?  Is  there  any  other  god  who  can  be  equalled  with  the 
true  God  ?  How  few  consider  these  things  !  Is  not  he  more 
worthy  who  directeth  you  in  the  dark  paths  of  the  land  and  of 
the  sea;  and  who  sendeth  the  winds  driving  abroad  the  clouds,  as 

make  an  end  of  us  after  three  days(l),  but  toe  loill  he  beforehand  with  him;  and 
that  a  paity  of  them  went  directly  to  the  straits  aboveinenlioned,  thinking  to  execute 
their  design,  but  were  terribly  disappointed  ;  for,  instead  of  catching  the  prophet, 
they  were  caught  themselves,  their  retreat  being  cut  oflf  by  a  large  piece  of  rock, 
which  fell  down  at  the  mouth  of  the  straits,  so  that  they  perished  there  in  a  misera- 
ble manner. 

a    See  chap.  7,  p.  347,  Vol.  I.,  and  chap.  11,  p.  19,  Vol.  II. 

*  "  Hath  God  an  equal!  Nevertheless,  they  associate  divinities  in  his  worship." 
— Savory. 

b     See  chap.  25,  p.  160,  Vol.  II.     The  word  barzakh  is  not  used  here,  but  another 

of  equivalent  import. 

c    Literally,  Him  who  is  driven  by  distress  to  implore  God's  assistance. 

(I)  See  chap.  7,  p.  346,  note  d.  Vol.  I. 


AL  KORAN. 


177 


the  forerunners  of  his  mercy"!  Is  there  any  other  god  who  can 
be  equalled  with  the  true  God?  Far  be  God  iVom  having  those 
partners  in  his poiuer,  which  ye  associate  ivilh  him.  Is  not  he 
more  worthy,  who  protluccth  a  creature,  and  after  it  hath  been 
dead  restoreth  it  to  life  ;  and  who  giveth  you  food  from  lieaven 
and  earth  ?  Is  there  a^ty  other  god  with  the  true  Gob,  who  doth 
this?  Say,  Produce  your  \)Vooi  thei'eof,  if  ye  speak  truth.  Say, 
None  either  in  heaven  or  earth  knoweth  that  which  is  hidden,  be- 
sides God:  neither  do  they  understand  when  they  shall  be  raised. 
However  their  knowledge  attaineth  so7ne  notion  of  the  life  to 
come'*:  yet  they  are  in  an  uncertaint\'  concerning  the  same;  yea, 
they  are  blind  as  to  the  real  circumstances  thereof.  And  the 
unbelievers  say,  When  we  and  our  fathers  shall  have  been  reduced 
to  dust,  shall  we  be  taken  forth /rom  the  grave?  Verily  w^e  have 
been  threatened  with  this,  both  lue  and  our  fathers,  heretofore. 
This  is  no  other  than  fables  of  the  ancients*.  Say  unto  them. 
Pass  through  the  earth,  and  see  what  hath  been  the  end  of  the 
wicked.  And  be  not  thou  grieved  for  them;  neither  be  thou  in  any 
concern  on  account  of  the  plots  which  they  are  contriving  against 
thee.  And  they  say,  When  will  this  threat  be  accomplished,  if  ye 
speak  truet  'i  Answer,  Peradvcnture  some  part  of  that  punish- 
m.ent,  which  ye  desire  to  be  hastened,  may  follow  close  behind  you: 
verily  thy  Loud  is  indued  with  indulgence  towards  mankind  ; 
but  the  greater  part  of  them  are  not  thankful.  Verily  thy  Lord 
knoweth  what  their  breasts  conceal,  and  what  they  discover  :  and 
there  is  nothing  hidden  in  heaven  or  on  earth,  but  it  is  written 
in  a  clear  book.  Verily  this  Koran  declareth  unto  the  children 
of  Israel  most  of  those  points  concerning  which  they  disagree'^ : 
and  it  is  certainly  a  direction,  and  a  mercy  unto  the  true  be- 
lievers. Thy  Lord  will  decide  the  controversy  between  them, 
by  his  definitive  sentence  :  and  he  is  the  mighty,  the  wise. 
Therefore  put  thy  trust  in  God  ;  for  thou  art  in  the  manifest 
truth.  Verily  thou  shalt  not  make  the  dead  to  hear,  neither  shalt 
thou  make  the  deaf  to  hear  thy  call  to  the  true  faith,  when  they 
retire  and  turn  their  backs  :  neither  shalt  thou  direct  the  blind 
to  extricate  themselves  out  of  their  error.  Thou  shalt  make 
none  to  hear  thee,  except  him  who  shall  believe  in  our  signs  : 

a     See  chap.  7,  p.  342,  Vol.  I.,  and  chap.  25,  p.  159,  Vol.  II. 
b     Or  ihe  words  may  be  translated  thus  :   Yea,  thtir  knowledge  faikUi  as  to  the 
life  to  come :  yea,  &c. 

*  "This  promise  with  whicli  we  are  flattered,  and  with  which  our  fathers  were 
deluded,  is  but  one  of  the  fables  of  antiquity."— 5aB«>7/. 

t  "  When  will  thy  promises  be  accomplished?  Tell  u.«,  if  the  truth  enlighteneth 
thee." — Savary. 

c  Such  as  the  comparing  of  God  to  sensible  things,  or  to  created  beings;  the 
removing  all  imperfections  from  the  description  of  the  divine  Being;  the  state  o 
paradise  and  hell ;  the  stories  of  Ezra  and  Jesus  Christ,  fitc. 

(l)AlBeida\vi. 

Vol.  II.~X 


178  AL  KORAN. 

and  they  are  wholly  resigned  unto  us.  When  the  sentence  shall 
be  ready  to  fall  upon  them,  we  will  cause  a  beasf*  to  come  forth 
unto  them  from  out  of  the  earth,  wliich  shall  speak  unto  them'' : 
verily  men  do  not  firmly  believe  in  our  signs*.  On  the  day  of 
resurrection  we  will  assemble,  out  of  every  nation,  a  company 
of  those  who  shall  have  charged  our  signs  with  falsehood  ;  and 
they  shall  be  prevented  from  mixing  togetlier,  until  they  shall 
arrive  at  the  place  of  judgment.  And  God  shall  say  unto 
them,  Have  ye  charged  my  signs  with  falsehood,  although  ye 
comprehended  them  not  with  your  knowledge  ?  Or  what  is  it 
that  ye  were  doing  ?  And  the  sentence  of  dam,naiion  shall  fall 
on  them,  for  that  they  have  acted  unjustly  :  and  they  shall  not 
speak  ill  their  own  excuse.  Do  they  not  see  that  we  have 
ordained  the  night,  that  they  may  rest  therein,  and  the  day  giving 
open  lightt  ?  Verily  herein  are  signs  unto  people  who  believe. 
On  that  day  the*  trumpet  shall  be  sounded  ;  and  whoever  are  in 
heaven  and  on  earth  shall  be  struck  with  terror,  except  those 
whom  God  shall  please  to  exemjJt  therefrom'^:  and  all  shall  come 
before  him,  in  humble  guisej.  And  thou  shalt  see  the  mountains, 
and  shalt  think  them  firmly  fixed  ;  but  they  shall  pass  away,  even 
as  the  clouds  pass  away§.  This  will  be  the  work  of  God,  who 
hath  rightly  disposed  all  things  :  and  he  is  well  acquainted  with 
that  which  ye  do.  Whoever  shall  have  wrought  righteousness, 
shall  receive  a  reward  beyond  the  desert  thereof;  and  they  shall 
be  secure  from  the  terror  of  that  day*^:   but  whoever  shall   have 

a  The  Mohammedans  call  this  beast,  whose  appearance  will  be  one  sign  of  the 
approach  of  the  day  of  judgment,  al  Jassasa,  or  the  Spy.  I  have  given  the  descrip- 
tion of  her  elsewheie(l);  to  which  should  be  added,  that  she  is  to  have  two  wings. 

b  Or,  according  to  a  different  reading,  (viz.  taclitnohom  instead  of  tocallimohom) 
who  shall  wound  them(2). 

*  "  When  the  sentence  of  their  perdition  shall  be  pronounced,  we  will  cause  to 
arise  fiom  the  earth  a  monster,  who  shall  exclaim,  Men  have  not  believed  in  Islam- 
ism." — Savary. 

f  "  See  they  not,  that  we  have  established  the  night  for  rest,  and  the  day  for 
action?" — Savary. 

c  See  the  Prelim.  Disc.  §  IV.  p.  95,  &c.  Vol.  I.  Some  say  the  persons  ex- 
empted from  this  general  consternation  will  be  the  angels  Gabriel,  Michael,  Israfil, 
and  Izrael(3):  others  suppose  them  to  be  the  virgins  of  paradise,  and  the  angels  who 
guard  that  place,  and  carry  God's  lhrone(4);  and  others  will  have  them  to  be  the 
maityis. 

I  "  When  the  Mast  of  the  trumpet  shall  resound,  alt  that  is  in  heaven  and  on  the 
eaith  shall  be  smitten  with  terror,  except  the  chosen  of  the  Lord.  All  men  shall 
appear  before  hin),  humbly  prostrate." — Savary. 

§  "  Thou  shalt  see  the  mountains,  like  unto  congcafed  water,  disappear  as  a  cloud, 
at  the  voice  of  God,  who  hath  wisely  disposed  all  things,  and  who  kucweth  the 
actions  of  mortals." — Savary. 

d  That  is,  from  the  fear  of  damnation,  and  the  other  terrors  which  will  disturb 
the  wicked ;  not  from  the  general  terror  or  consternation  befoiementioned. 

(1)  Trelim.  Disc.  <i  IV.  p.  92,  &c.  Vol.  I.  (2)  V.  ibid.  p.  92,  93. 

(3)  Jallalo'ddin,  Al  Beidawi.  (4)  Idem.  (5)  Ebn  Abbas. 


AT.   KORAN.  179 

wrought  evil,  shall  be  thrown  on  their  faces  into  hell  fire. 
Shall  ye  receive  the  reward  of  any  other  than  of  that  which  ye 
shall  have  wrought?  Verily  I  am  commanded  to  worship  the 
Lord  of  this  territory  of  Mecca.,  who  hath  sanctified  the  same  : 
unto  him  belong  all  things.  And  I  am  commanded  to  be  a  Mos- 
lem, and  to  rehearse  the  Koran  :  he  who  shall  be  directed  thereby 
will  be  directed  to  his  own  advantage  ;  and  to  him  who  shall  go 
astray,  say,  Verily  I  am  a  warner  only.  And  say.  Praise  be, 
unto  God!  he  will  show  you  his  signs",  and  ye  shall  know  them  : 
and  thy  Lord  is  not  regardless  of  that  which  they  do. 


CHAPTER  XXVIII. 

Intitled,  The  Story''  ;  revealed  at  Mecca*^. 

In  the  name  of  the  most  merciful  God. 

T,  S.  M**.  These  are  the  signs  of  the  perspicuous  book.  We 
will  dictate  unto  thee,  O  Mohammed,  some  parts  of  the  history 
of  Moses  and  Pharaoh,  with  truth  ;  for  the  sake  of  people  who 
believe.  Now  Pharaoh  lifted  himself  up  in  the  land  of  Egypt ; 
and  he  caused  his  subjects  to  be  divided  into  parties*'  :  he 
weakened  one  party  of  them^,  by  slaying  their  male  children, 
and  preserving  their  females  alive  ;  for  he  was  an  oppressor. 
And  we  were  minded  to  be  gracious  unto  those  who  were  weak- 
ened in  the  land,  and  to  make  them  models  of  religion  ;  and  to 
make  them  the  heirs  of  the  wealth  of  Pharaoh  and  his  people^, 
and  to  establish  a  place  for  them  in  the  earth  ;  and  to  show  Pha- 
raoh, and  Haman'',  and  their  forces,  that  destruction  of  their 

a  viz.  The  successes  of  the  true  believers  against  the  infidels ;  and  particularly 
the  victory  of  Bedr. 

b  The  title  is  taken  from  the  26th  verse,  where  Moses  is  said  to  have  related  the 
story  of  his  adventures  to  Shoaib. 

c  Some  except  a  verse,  towards  the  latter  end,  beginning  with  these  words,  He 
who  hath  given  thee  the  Koran  for  a  rule  of  faith  and  practice,  &c. 

d     See  the  Prelira.  Disc.  $111.  p.  75,  Vol.  I. 

e  i.  e.  Either  into  companies,  that  they  might  the  better  attend  his  order  and 
perform  the  services  he  exacted  of  them  ;  or  into  opposite  factions,  to  prevent  their 
attempting  any  thing  against  him,  to  deliver  themselves  from  his  tyranny(l). 

f    viz.  The  Israelites. 

g     See  chap.  26,  p.  164,  Vol.  II. 

h  This  name  is  given  to  Pharaoh's  chief  minister ;  from  whence  it  is  generally 
inferred  that  Mohammed  has  here  made  Haman,  the  favourite  of  Ahasuerus  king  of 

(1)  Al  Reidawi. 


180  AL  KORAN. 

kingdom  and  nation  by  tlieni,  which  they  sought  to  avoid**: 
And  we  directed  the  mother  of  Moses  by  revelation,  saying, 
Give  him  suck  :  and  if  thou  fearest  for  liim,  cast  him  into  the 
river  ;  and  fear  not,  neither  be  afflicted  ;  for  we  will  restore  him 
unto  thee,  and  will  appoint  him  one  oi  our  apostles^  And  wheri 
she  had  put  the  child  in  the  ark,  and  had  cast  it  into  the  river, 
the  family  of  Pharaoh  took  him  up  ,  providence  designitig  that 
he  should  become  an  enemy,  and  a  sorrow  unto  them.  Verily 
Pharaoh,  and  Haman,  and  their  forces  were  sinnerst.  And  the 
wife  of  Pharaoh  said,  This  child  is  a  delight  of  the  eye  to  me, 
and  to  thee'  :  kill  him  not  ;  peradventure  it  may  happen  that  he 
may  be  serviceable  unto  us  ;  or  we  may  adopt  him  for  our 
son.  And  they  perceived  not  the  consequence  of  what  they 
were  doing.  And  the  heart  of  the  mother  of  Moses  became 
oppressed  zt)i7/i  year;  and  she  had  almost  discovered  him,  had 
we  not  armed  her  heart  with  constancy,  that  she  might  be  one 
of  those  who  believe  the  promises  of  God.  And  she  said  unto 
his  sister,  Follow  him.  And  she  watched  him  at  a  distance  ;  and 
they  perceived  it  not.  And  we  suffered  him  not  to  take  the  breasts 
of  the  nurses  who  were  provided  before  his  sister  came  iip^: 
and  she  said,  Shall  I  direct  you  unto  some  of  his  nation,  who  may 

Persia,  and  who  indisputably  lived  many  ages  after  Moses,  to  be  that  prophet''s  con- 
temporary. But  how  probable  soever  this  njistake  may  seem  to  u?,  it  will  be  very 
hard,  if  not  impossible,  to  convince  a  Mohammedan  of  it;  for,  as  has  been  observed 
in  a  parallel  case(l),  two  very  different  persons  may  bear  the  same  name('2). 

a  For  Pharaoh  bad  either  dreamed,  or  been  told  by  some  diviners,  that  one  of 
the  Hebrew  nation  should  be  the  ruin  of  his  kingdom  ;  which  prophecy  is  supposed 
to  have  been  the  occasion  of  bis  cruelty  to  lhem(3).  This  circumstance  is  owing 
to  the  invention  of  the  Jevvs(4). 

*  "  We  were  minded  to  secure  unto  them  a  habitation  upon  the  earth,  and  to  dis- 
play before  the  eyes  of  Pharaoh,  of  Haman,  and  of  their  armies,  the  miracles  which 
they  dreaded." — Savary. 

b  It  is  related  that  the  midwife  appointed  to  attend  the  Hebrew  women,  terrified 
by  a  light  which  appeared  between  the  eyes  of  Moses  at  his  birth,  and  touched  with 
an  extraordinary  affection  for  the  child,  did  not  discover  him  to  the  officers,  so  that 
his  mother  kept  him  in  her  house,  and  nursed  him  three  months  ;  after  which  it  was 
impossible  for  her  to  conceal  him  any  longer,  the  king  then  giving  orders  to  make 
the  searches  more  strictly (5). 

f  "  The  family  of  Pharaoh  received  him  who  was  one  day  to  become  their  enemy, 
and  a  bitter  cause  of  sorrow  unto  them,  because  that  Pharaoh,  Haman,  and  their 
soldiers,  were  transgressors." — Savary. 

c  This  sudden  affection  or  admiration  was  raised  in  them  either  by  his  uncommon 
beauty,  or  by  the  light  which  shone  on  his  forehead,  or  because,  when  they  opened 
the  ark,  they  found  him  sucking  his  thumb,  which  supplied  him  with  milk(6). 

d     See  chap.  20,  p.  108. 

(1)  Sec  p.  236,  note  a.  Vol.  I.  (2)  V.  lleland.  de  Ilel.  Moham.  p.  217. 

(3)  See  chap.  7,  p.  352,  Vol.l.  (4)  V.  Slialsbel,  hnkkab.  p.  IT,  and  R.  Eliez. 

Pirke,  c.  48.  (5)  Al  Beidawi,     See  the  nnt<'s  to  cb;ip.  20,  p.  107,  Vol.  II. 

(6)  Idem,  Jallalo'ddin. 


AL  KORAN.  181 

nurse  him  for  you,  and  will  l)e  careful  of  him?  And^  at  their 
desire,  she  bi'oiight  his  mother  to  them.  So  we  restored  him  to 
his  mother,  that  her  mind  might  beset  at  ease,  and  that  she  might 
not  be  afflicted;  and  that  she  might  know  that  the  promise  of  God 
was  true:  but  the  greater  part  of  mankind  know  not  the  truth. 
And  when  Moses  had  attained  his  age  of  full  strength,  and  was 
become  a  perfect  man,  we  bestowed  on  him  wisdom  and  know- 
ledge: and  thus  do  we  reward  the  upright.  And  he  went  into  the 
city,  at  a  time  when  the  inhabitants  thereof  observed  not  what 
passed  in  the  streets'^:  and  he  found  therein  two  men  fighting; 
the  one  being  of  his  own  party,  and  the  other  of  his  enemies''. 
And  he  who  ivas  of  his  party,  begged  his  assistance  against  him 
who  ivas  of  the  contrary  party;  and  Moses  struck  him  with  his 
fist,  and  slew  him:  but  being  sorry  for  what  had  happened^  he 
said.  This  is  of  the  work  of  the  devil*^;  for  he  is  a  seducing  and 
an  open  enemy.  And  he  said,  0  Lord,  verily  I  have  injured  my 
own  soul:  wherefore  forgive  me.  So  God  forgave  him;  for  he  is 
ready  to  forgive,  and  merciful.  He  said,  0  Lord,  by  \}[\&  favours 
with  which  thou  hast  favoured  me,  I  will  not  be  an  assistant  to  the 
wicked  yb;'  the  future.  And  the  next  morning  he  was  afraid  in 
the  city,  and  looked  about  him,  as  one  apprehensive  of  danger: 
and  behold,  he  whom  he  had  assisted  the  day  before  cried  out 
unto  him  for  help  a  second  time.  But  Moses  said  unto  him, 
Thou  art  plainly  a  quarrelsome  fellow.  And  when  he  sought  to 
lay  hold  on  him  who  was  an  enemy  unto  them  both,  he  said,  0 
Moses,  dost  thou  intend  to  kill  me,  as  thou  killedst  a  man  yester- 
day''? Thou  seekest  only  to  be  an  oppressor  in  the  earth,  and  seek- 
est  not  to  be  a  reconciler  of  quarrels'^ .  And  a  certain  man^ 
came  from  the  farther  part  of  the  city,  running  hastily,  and  said, 
0  Moses,  verily  the  magistrates  are  deliberating  concerning  thee, 
to  put  thee  to  death:  depart  therefore;  I  certainly  advise  thee  well. 
Wherefore  he  departed  out  of  the  city  in  great  fear,  looking  this 
way  and  that,  lest  he  should  be  pursued.  v^;iG?hesaid,  0  Lord,  de- 

a  viz.  At  noon  ;  at  which  lime  it  is  usual,  in  those  countries,  for  people  (o  retire 
to  sleep,  or,  as  others  rather  suppose,  a  little  within  night. 

b  i.  e.  The  one  being  an  Israelite,  of  his  own  religion  and  nation,  and  the  other 
an  idolatrous  Egyptian. 

c  Mohammed  allows  that  Moses  killed  the  Egyptian  wrongfully;  but,  to  excuse 
•  it,  supposes  that  he  struck  him  without  designing  to  kill  him. 

d  Some  suppose  tliese  words  to  have  been  spoken  by  the  Israelite,  who,  because 
Moses  had  reprimanded  him,  imagined  he  was  going  to  strike  him  ;  and  others,  by  the 
Egyptian,  who  either  knew  or  suspected  that  Moses  had  killed  his  countryman  the 
day  before. 

*  "  Wilt  thou  hearken  only  to  thy  violence.'  Hast  thou,  then,  renounced  virtue?" 
— Savary. 

e  This  person,  says  the  tradition,  was  an  Egyptian,  and  Pharaoh's  uncle's  son, 
but  a  true  believer;  who  finding  that  the  king  had  been  informed  of  what  Moses  had 
done,  and  designed  to  put  him  to  death,  gave  him  immediate  notice  In  provide  for  his 
safety  by  flight. 


182  AL  KORAN. 

liver  me  from  the  unjust  people.     And  when  he  was  journeying 
towards  Madian,  he  said,  Peradventure  my  Lord  will  direct  me 
in  tlie  right  way^.   And  when  he  arrived  at  the  water  of  Madian, 
he  found  ahout  the  ivell  a  company  of  men,  who  were  watering 
their  flocks.     And  he  found,  besides  them,  two  women*,  who 
kept  o&  theii'  sheep  at  a  distance.     Jlnd  he  said  unto  them,, 
What  is  the  matter  with  you?  They  answered,  We  shall  not  wa- 
ter our  flock,  until  the  shepherds  shall  have  driven  away  theirs; 
for  our  father  is  an  old  man,  stricken  in  years.  So  Moses  watered 
their  sheep  for  them'';  and  afterwards  retired  to  the  shade,  saying, 
0  Lord,  verily  I  stand  in  need  of  the  good  which  thou  shalt  send 
down  unto  me.   And  one  of  the  damsels'^  came  unto  himt,  walk- 
ing bashfully,  and  said.  My  father  calleth  thee,  that  he  may  re- 
compense thee  for  the  trouble  which  thou  hast  taken  in  water- 
ing our  sheep  for  us.     And  when  he  was  come  unto  Shoaib,  and 
had  told  him  the  story  of  his  adventuresX,  he  said  unto  him. 
Fear  not:  thou  hast  escaped  from  unjust  people.     And  one  of  the 
damsels  said,  My  father,  hire  him  for  certain  wages:  the  best 
servant  thou  canst  hire  is  an  able  and  trusty  person*^.   And  Shoaib 

a  For  Moses  knew  not  the  way,  and  coming  to  a  place  where  three  roads  met, 
committed  himself  to  the  guidance  of  God,  and  tooii  the  middle  road,  which  was  the 
right;  providence  likewise  so  ordering  it,  that  his  pursuers  took  tlie  other  two  roads, 
and  missed  him(l).  Some  say  that  he  was  led  by  aa  angel  in  the  appearance  of  a 
traveller(2). 

*  "  Two  sisters." — Savary. 

b  By  rolling  away  a  stone  of  a  prodigious  weight,  which  had  been  laid  over  the 
mouth  of  the  well  by  the  shepherds,  and  required  no  less  than  seven  men  (though 
some  name  a  much  larger  number)  to  remove  it(3). 

c  This  was  Sefura  (or  Zipporah)  the  elder,  or,  as  others  suppose,  the  younger 
daughter  of  Shoaib,  whom  Moses  afterwards  married. 

■f  "  One  of  the  sisters  came  unto  him." — Savary. 

\  (When  Moses  arrived  at  the  residence  of  Shoaib,  says  Jallalo'ddin,  he  found 
dinner  ready,  "  Be  seated  and  eat  with  us,"  said  the  old  man.  "  I  will  not  accept 
thy  offer,"  replied  Moses,  "  as  a  reward  for  the  service  which  I  have  rendered  to  thy 
daughters.  To  do  good  without  receiving  a  recompense  for  it  is  an  inviolable  law  in 
my  family."  "  And  it  is  my  custom,"  answered  Shoaib,  "  and  was  that  of  my  an- 
cestors, to  give  a  kind  reception  to  shy  guests,  and  to  supply  them  with  food." — 
Hospitality  is  still  held  in  respect  by  the  Turks.  If  a  stranger  introduces  himself  at 
meal-times,  he  is  made  to  sit  down,  and  is  treated  like  the  rest.  No  one  asks  whence 
he  comes,  whither  he  is  going,  or  what  he  is  ;  questions  which  are  so  painful  to  the 
unfortunate.  He  is  a  man  who  is  come  at  the  hour  of  repast ;  he  is  received  as  if  be 
were  one  of  the  family,  and  is  treated  with  the  same  kindness.  The  consequence  of 
this  is,  that  no  Mahometan  is  ever  seen  degrading  humanity  by  exposing  his  misery 
to  his  fellow-creatures  in  the  streets  and  highways). —  Savary. 

d  The  girl  being  asked  by  her  father  how  she  knew  Moses  deserved  this  charac- 
ter, told  him  that  he  had  removed  the  vast  stone  abovementioned,  without  any  as- 
sistance ;  and  that  he  looked  not  in  her  face,  but  held  down  his  head  till  he  had  heard 

(1)  Al  Beidawi.  (2)  Jallalo'ddin.  (3)  lidem  Interp.  Yahya. 


AL  KOKAN.  183 

said  unto  Moses,  Verily  I  will  give  thee  one  of  these  my  two 
daughters  in  marriage,  on  condition  that  thou  serve  me  for  hire 
eight  years:  and  if  thou  fulfil  ten  years,  it  is  in  Ihine  own  breast; 
for  I  seek  not  to  impose  a  hardship  on  thee:  and  thou  shalt  find 
me,  if  God  please,  a  man  of  probity*,  j^o^e^  answered,  Ze/this 
be  the  covenant  between  me  and  thee:  whichsoever  of  the  two 
terms  I  shall  fulfil  let  it  be  no  crime  in  me  if  I  then  quit  thy  ser- 
vice; and  God  is  witness  of  that  which  we  say.  And  when  Moses 
Iiad  fulfilled  the  term'*,  and  was  journeying  with  his  family  to- 
tvards  Egypt,  he  saw  fire  on  the  side  of  mount  Sinai.  And  he 
said  unto  his  family,  Tarry  ye  here;  for  I  see  fire:  peradventure 
I  may  bring  you  thence  some  tidings  of  the  way^,  or  at  least  a 
brand  out  of  the  fire,  that  ye  may  be  warmed.  And  when  he 
was  come  thereto,  a  voice  cried  unto  him  from  the  right  side  of 
the  valley,  in  the  sacred  bottom,  from  the  tree,  saying,  0  Moses, 
Verily  I  am  God,  the  Lord  of  all  creatures:  cast  down  now  thy 
rod.  And  when  he  saw  it  that  it  moved,  as  though  it  had  been 
a  serpent,  he  retreated  and  fled,  and  returned  not.  Jind  God 
said  unto  him,  O  Moses,  draw  near,  and  fear  not;  for  thou  art 
safe.  Put  thy  hand  into  thy  bosom,  and  it  shall  come  forth 
white,  without  any  hurt:  and  draw  back  thy  hand*^  unto  thee  ivhich 
thou  strctchest  forth  for  fear.  These  shall  be  two  evident  signs 
from  Ihy  Lord,  unto  Pharaoh  and  his  princes;  for  they  are  a  wick- 
ed people.  Moses  said,  0  Lord,  verily  I  have  slain  one  of  them; 
and  I  fear  they  will  put  me  to  death:  but  my  brother  Aaron  is 
of  a  more  eloquent  tongue  than  I  am;  wherefore  send  him  with 
me  for  an  assistant,  that  he  may  gain  me  credit;  fori  fear  lest  they 
accuse  me  of  imposture.  God  said,  We  will  strengthen  thine  arm 
by  thy  brother,  and  we  will  give  each  of  you  extraordinary  power, 
so  that  they  shall  not  come  up  to  you,  in  our  signs.  Ye  two, 
and  whoever  shall  follow  you,  shall  be  the  conquerors.  And  when 
Moses  came  unto  them  with  our  evident  signs,  they  said,  Thise* 
no  other  than  a  deceitful  piece  of  sorcery:  neither  have  we  heard 

her  message,  and  desired  her  to  walk  behind  hiwi,  because  the  wind  ruffled  her  gar- 
ments a  little,  and  discovered  sorue  part  of  her  legs(l). 

*  "  If  God  please,  thou  shalt  experience  on  my  part  only  humanity  and  justice." — 
Savarxj. 

a  viz.  The  longest  term  often  years.  The  Mohammedans  say,  after  the  Jews(2), 
that  Moses  received  from  Shoaib  the  rod  of  the  prophets  (which  was  a  branch  of  a 
myrtle  of  paradise,  and  had  descended  to  him  from  Adam),  to  keep  ofif  the  wild  beasts 
fiom  his  sheep;  and  that  this  was  the  rod  with  which  he  performed  all  those  wonders 
in  Egypt. 

b     See  chap.  20,  p.  106,  Vol.  II. 

c  Literally,  thy  wing:  the  expression  alludes  to  the  action  of  birds,  which  stretch 
forth  their  wings  to  fly  away  when  they  are  frighted,  and  fold  them  together  again 
when  they  think  themselves  8ecurc(3). 

(1)  Al  Beidawi,  Jallalo'ddin,  Yahya.  (2)  V.  Shals.  hakkab.  p.  12,  R.  Eliez. 

Pirke,  c.  40,  &c.  (3)  Al  Beidawi. 


184  AL  KORAN. 

of  any  thing  like  this  among  our  forefathers.  And  Moses  said^ 
My  Lord  best  knoweth  who  cometh  with  a  direction  from  himj 
and  who  shall  have  success  in  this  life,  as  well  as  the  next:  but 
the  unjust  shall  not  prosper.  And  Pharaoh  said,  0  princes,  I 
did  not  know  that  ye  had  any  other  god  besides  me**.  Wherefore 
do  thou,  0  Haman,  burn  me  clay  into  bricks;  and  build  me  a  high 
tower'',  that  I  may  ascend  unto  the  God  of  Moses:  for  I  verily 
believe  him  to  be  a  liar.  And  both  he  and  his  forces  behaved 
themselves  insolently  and  unjustly  in  the  earth  ;  and  imagined 
that  they  should  not  be  brought  before  us  to  be  Judged.  Where- 
fore we  took  him  and  his  forces,  and  cast  them  into  the  sea. 
Behold,  therefore,  what  was  the  end  of  the  unjust.  And  we 
made  them  deceitful  guides,  inviting  their  foUoioers  to  hell  fire  ; 
and  on  the  day  of  resurrection  they  shall  not  be  screened  from 
punishment.  We  pursued  them  with  a  curse  in  this  life  ;  and 
on  the  day  of  resurrection  they  shall  be  shamefully  rejected. 
And  we  gave  the  book  of  the  law  unto  Moses,  after  we  had 
destroyed  the  former  generations,  to  enlighten  the  minds  of  men, 
and  for  a  direction,  and  a  mercy  ;  that  peradventure  they  might 
consider.  Thou,  O  projjhet,  wast  not  on  the  west  side  of  mount 
Sinai,  when  we  delivered  Moses  his  commission  :  neither  wast 
thou  one  of  those  who  were  present  at  his  receiving  it :  but  we 
raised  up  several  generations  after  Moses  ;  and  life  was  prolonged 
unto  them.  Neither  didst  thou  dwell  among  the  inhabitants  of 
Madian,  rehearsing  unto  them  our  signs  ;  but  we  have  sent  thee 
fully  instructed  i7i  every  particular.  Nor  wast  thou  present 
on  the  side  of  the  mount,  when  we  called  unto  Moses  ;  hwithou 
art  sent  as  a  mercy  from  thy  Lord  ;  that  thou  mightest  preach 
unto  a  people  to  whom  no  preacher  hath  come  before  thee*^,  that 
peradventure  they  may  be  warned  ;  and  lest,  if  a  calamity  had 
befallen  them,  for  that  which  their  hands  had  previously  com- 
mitted, they  should  have  said,  0  Lord,  since  thou  hast  not  sent 
an  apostle  unto  us,  that  we  might  follow  thy  signs,  and  become 
true  believers,  are  we  not  excusable  7  Yet  when  the  truth  is 
come  unto  them  from  before  us,  they  say,  Unless  he  receive  the 
same  power  to  work  miracles  as  Moses  received,  we  ivill  not 


a     See  chap.  26,  p.  163,  Vol.  II. 

b  It  is  said  that  Haman,  having  prepared  bricks  and  other  materials,  employed  no 
less  than  fifty  thousand  men,  besides  labourers,  in  the  building;  which  they  carried  to 
so  immense  a  height  that  the  workmen  could  no  longer  stand  on  it:  that  Pharaoh,  as- 
cending this  tower,  threw  a  juvelin  towards  heaven,  which  fell  back  again  stained 
with  blood,  whereupon  he  impiously  boasted  that  he  had  killed  the  God  of  Moses 
but  at  sunset  God  sent  the  angel  Gabriel,  who  with  one  stroke  of  his  wing  demolished 
the  tower,  a  part  whereof,  falling  on  the  king's  army,  destroyed  a  million  of  men(l). 

c  That  is,  to  (he  Arabians;  to  whom  uo  prophet  had  been  sent,  at  least  since 
Ismael. 

(1)  Al  Zamakhshari. 


AL  KORAN.  185 

believe.  Have  they  not  likewise  rejected  the  revelation  wliich 
was  heretofore  given  unto  Moses  ?  They  say,  Two  cunning 
impostures"  have  mutually  assisted  one  another  :  and  they  say, 
Veril}^  we  reject  them  both.  Say,  Produce  therefore  a  book 
from  God,  which  is  more  right  than  these  two,  that  I  may  follow 
it ;  if  ye  speak  truth.  But  if  they  return  thee  no  answer,  know 
that  they  only  follow  their  own  desires  :  and  who  crrcth  more 
widely  from  the  truth  than  he  who  followcth  his  own  desire, 
without  a  direction  from  God  ?  Verily  God  directeth  not  the 
unjust  people.  And  now  have  we  caused  o?<r  word  to  come  unto 
them,  that  they  may  be  admonished.  They  unto  whom  we 
have  given  the  scriptures  which  were  revealed  before  it,  believe 
in  the  same  ;  and  when  it  is  read  unto  them,  say.  We  believe 
therein  ;  it  is  certainly  the  truth  from  our  Lord  :  verily  we  were 
Moslems  before  this^  These  shall  receive  their  reward  twice", 
because  they  have  persevered,  and  repel  evil  by  good,  and  distri- 
bute abns  out  of  that  which  wc  have  bestowed  on  them  ;  and 
when  they  hear  vain  discourse,  avoid  the  same,  saying,  We  have 
our  works,  and  ye  have  your  works  ;  peace  be  on  you*!  ;  we 
covet  not  the  acquaintance  of  the  ignorant.  Verily  thou  canst 
not  direct  whom  thou  wilt :  but  God  directeth  whom  he  pleaseth; 
and  he  best  knoweth  those  who  will  submit  to  be  directed.  The 
Meccans  say,  If  we  follow  the  5«me  direction  with  thee,  we  shall 
be  forcibly  expelled  our  land*".  Have  we  not  established  for 
them  a  secure  as3^1um'',  to  which  fruits  of  every  sort  are  brought, 
as  a  provision  for  our  bounty  ?  but  the  greater  part  of  them  do 
not  understand.  How  many  cities  have  we  destroyed,  luhose 
inhabitants  lived  in  ease  and  plenty  ?  and  these  their  dwellings 
are  not  inhabited  after  them,  unless  for  a  little  whiles  ;  and  we 

a  viz.  The  Pentateuch  and  the  Koran.  Some  copies  read,  Thioo  impostors, 
meaning  Moses  and  Mohammed. 

b  Holding  the  same  faith  in  fundamentals,  before  the  revelation  of  the  Koran, 
which  we  receive  because  it  is  consonant  to  the  scriptures,  and  attested  to  by  tliem. 
The  passage  intends  those  Jews  and  Christians  who  had  embraced  Mohammedism. 

c    Because  they  have  believed  both  in  their  own  scriptures,  and  in  the  Koran. 

d     See  chap.  25,  p.  161,  note  a.  Vol.  II. 

e  This  objection  was  made  by  Al  Hareth  Ebn  Othman  Ebn  Nawfal  Ebn  Abd 
Menaf,  who  came  to  Mohammed  and  told  him  that  the  Koreish  believed  he  preached 
the  truth,  but  were  apprehensive  that,  if  they  made  the  Arabs  their  enemies  by  quit- 
ting their  religion,  they  would  bo  obliged  likewise  to  quit  Mecca,  being  but  a  handful 
of  men,  in  comparison  to  the  whole  nation(l). 

f  By  giving  them  for  their  habitation  the  sacred  territory  of  Mecca,  a  place  pro- 
tected by  God,  and  reverenced  by  man. 

g  That  is,  for  a  day,  or  a  few  hours  only,  while  travellers  stay  there  to  rest  and 
refresh  themselves ;  or,  as  the  original  may  also  signify,  unless  hij  a  few  inhabitants  : 
some  of  those  ancient  cities  and  dwellings  being  ulteily  desolate,  and  others  thinly 
inhabited. 

(1)A1  Heidawi. 

Vol.  II.— Y 


186  AL  KORAN. 

were  the  inheritors  of  their  wcalth^^ .  But  thy  Lord  did  not 
destroy  those  cities,  until  he  had  sent  unto  their  capital  an  apostle, 
to  rehearse  our  signs  unto  them  :  neither  did  we  destroy  those 
cities,  unless  their  inhabitants  were  injurious  to  their  apostle]. 
The  things  vvhicii  are  given  you  are  the  provisions  of  this  present 
life,  and  the  pomp  thereof;  but  that  which  is  with  God  is  better 
and  more  durable  :  will  ye  not  therefore  understand  ?  Shall  he 
then,  unto  whom  we  have  promised  an  excellent  promise  of 
future  hdpjnness,  and  who  shall  attain  the  same,  be  as  he  on 
whom  we  have  bestowed  the  provision  of  this  present  life,  and 
who,  on  the  day  of  resurrection,  shall  be  one  of  those  who  are 
delivered  up  to  eternal  punishment '}  On  that  day  Gof/ shall 
call  unto  them,  and  shall  say.  Where  are  my  partners,  which  ye 
imagined  to  be  so  ?  And  they  upon  whom  the  sentence  of  dam- 
nation shall  be  justly  pronounced  shall  answer.  These,  0  Lord, 
are  those  whom  we  seduced  ;  we  seduced  them  as  we  also  had 
been  seduced  :  but  now  we  clearly  quit  them,  and  turn  unto 
thee.  They  did  not  worship  us,  but  their  own  lusts^.  And  it 
shall  be  said  u7ito  the  idolaters,  Call  now  upon  those  whom  ye 
associated  with  God :  and  they  shall  call  upon  them,  but  they 
shall  not  answer  them  ;  and  they  shall  see  the  punishment /?re- 
pared  for  them,  and  shall  wish  that  they  had  submitted  to  be 
directed.  On  that  day,  Gof/ shall  call  unto  them,  and  shall  say, 
What  answer  did  ye  return  to  our  messengers  ?  But  they  shall 
not  be  able  to  give  an  account  thereof  on  that  day"^  ;  neither  shall 
they  ask  one  another  for  information.  Howbeit  whoso  shall 
repent  and  believe,  and  shall  do  that  which  is  right,  may  expect 
to  be  happy.  Tliy  Lord  createth  what  he  pleaseth  ;  and  chooseth 
freely  :  but  they  have  no  free  choice.  Praise  be  unto  God  ;  and 
far  be  he  removed  from  the  idols  which  they  associate  icith  him! 
Thy  Lord  knoweth  both  the  secret  inalice  which  their  breasts 
conceal,  and  the  ojjen  hatred  which  they  discover.  He  is  God; 
there  is  no  God  but  he.  Unto  him  is  the  praise  due,  both  in 
this  life  and  in  that  which  is  to  come  :  unto  him  f/o//i  judgment 
belong  ;  and  before  him  shall  ye  be  assembled  at  the  last  day. 
Say,  What  think  ye  .''  If  God  should  cover  you  with  perpetual 
night,  until  the  day  of  resurrection  ;  what  god,  besides  God, 
would  bring  you  light  ?     Will   ye  not  therefore  hearken  ?  Say, 

a     Ttieie  being  none  left  (o  enjoy  it  after  them. 

*  "  How  many  cities  tiave  we  destroyed,  whicli  were  devoted  to  lust  and  de- 
bauchery ?  The  greatest  number  of  lliese  cities  have  not  again  been  inhabited,  and 
we  retain  the  inheritance  of  them." — Savary. 

f  "  God  overthrew  no  empire  before  he  sent  nnto  the  capital  of  it  a  prophet  to 
preach  his  commandments  :  and  the  cities  of  which  the  inhabitants  were  impious  are 
those  alone  whicli  were  destroyed." — Savary. 

b     Sec  chap.  10,  p.  399,  Vol.  I. 

c  Literally,  The  account  thereof  shall  be  dark  unto  them  ;  for  the  consternation 
they  shall  then  be  under  will  render  them  stupid,  and  unable  to  return  an  answer 


•  AL  KOKAN.  187 

What  think  ye  ?  If  God  shoukl  give  you  continual  day,  until 
the  day  of  resurrection  ;  what  god,  besides  God,  would  bring 
you  night,  that  ye  miglit  rest  therein  ?  Will  ye  not  therefore 
consider  ?  Of  his  mercy  he  liath  made  for  you  the  night  and  the 
day,  that  ye  may  rest  in  the  one,  and  may  seek  to  obtain  pro- 
vision for  yourselves  of  his  abundance,  by  your  industry,  in 
the  other  ;  and  that  ye  may  give  thanks.  On  a  certain  day  God 
shall  call  unto  them,  and  shall  say.  Where  are  my  partners,  which 
ye  imagined  to  share  the  divine  power  with  tne  ?  And  we  wiU 
produce  a  witness  out  of  every  nation-',  and  will  say,  liring  hither 
your  proof  of  lohat  ye  have  asserted.  And  they  shall  know 
that  the  right  is  God's  alone  ;  and  the  deities  which  they  have 
devised  shall  abandon  them.  Karun  was  of  the  people  of  Moses''; 
but  he  behaved  insolently  towards  them  :  for  we  had  given  him 
so  much  treasure,  that  his  keys  would  have  loaded  several  strong 
men^    When  his  people  said  unto  him  Rejoice  not  immoderately ; 

a    viz.  The  prophet  who  shall  have  been  sent  to  each  nation. 

b  The  commentators  say,  Karun  was  the  son  of  Yeshar  (or  Izhar)  the  uncle  of 
Moses,  and  consequently  make  him  the  same  with  the  Korah  of  the  scriptures. 
This  person  is  represented  by  them  as  the  most  beautiful  of  the  Israelites,  and  so  far 
surpassing  them  all  in  opulency,  that  the  riches  of  Karun  have  become  a  proverb. 
The  Mohammedans  are  indebted  to  the  Jews  for  this  last  circumstance,  to  which 
they  have  added  several  other  fables  :  for  they  tell  us  that  he  built  a  large  palace 
overlaid  with  gold,  the  doors  whereof  were  of  massy  gold  ;  that  he  became  so  inso- 
lent, because  of  his  immense  riches,  as  to  raise  a  sedition  against  Moses;  though 
some  pretend  the  occasion  of  his  rebellion  to  have  been  his  unwillingness  to  give 
alms,  as  Moses  had  commanded  ;  that  one  day,  when  that  prophet  was  preaching  to 
the  people,  and,  among  other  laws  which  he  published,  declared  that  adulterers  should 
be  stoned,  Karun  asked  him,  what  if  he  should  be  found  guilty  of  the  same  crime? 
to  which  Moses  answered,  that  in  such  case  he  would  suffer  the  same  punishment ; 
and  thereupon  Karun  produced  a  harlot,  whom  he  had  hired  to  swear  that  Moses  had 
lain  with  her,  and  charged  him  publicly  with  it ;  but  on  Moses's  adjuring  the  woman 
to  speak  the  truth,  her  resolution  failed  her,  and  she  confessed  that  she  was  suborned 
by  Karun  to  accuse  him  wrongfully  ;  that  then  God  directed  Moses,  who  had  com- 
plained to  him  of  this  usage,  to  command  the  earth  what  he  pleased,  and  it  should 
obey  him  ;  whereupon  he  said,  O  earth,  swallow  them  up  !  and  that  immediately 
the  earth  opened  under  Karun  and  his  confederates,  and  swallowed  them  up,  with  his 
palace  and  all  his  riches(l).  There  goes  a  tradition,  that  as  KarCxn  sunk  gradually 
into  the  ground,  first  to  his  knees,  then  to  his  waist,  then  to  his  neck,  he  cried  out 
four  several  times,  O  Moses,  have  mercy  on  me  !  but  that  Moses  continued  to  say, 
O  earth,  swallow  them  up,  till  at  last  he  wholly  disappeared  :  upon  which  God  said 
to  Moses,  Thou  hadst  no  mercy  on  Karun,  though  he  asked  pardon  of  thee  four 
times ;  but  I  would  have  had  compassion  on  him,  if  he  had  asked  pardon  of  me 
but  once{2). 

c  The  original  word  properly  signifies  any  number  of  persons  from  ten  to  forty. 
Some  pretend  these  keys  were  a  sufficient  load  for  seventy  men  ;  and  Abulfeda  says 
forty  mules  used  to  be  employed  to  carry  them. 

(1)  Abu'lfcda,  Jallalo'ddin,  Al  Bcidawi,  Jicc.  (2)  Al  Beidawi.  V.  D'lierb  Bibl. 
Orient.  Art.  Carun. 


188  AL  KORAN. 

forGoDloveth  not  those  who  rejoice  in  their  riches  immoderately: 
but  seek  to  attain,  by  means  of  the  luealth  which  God  hath  given 
thee,  the  future  mansion  of  paradise^.  And  forget  not  thy  por- 
tion in  this  world  ;  but  be  thou  bounteous  unto  others,  as  God 
hath  been  bounteous  unto  thee  ;  and  seek  not  to  act  corruptly  in 
the  earth  ;  for  God  loveth  not  the  corrupt  doers.  He  answered, 
I  have  received  thesei-iches,  only  because  of  the  knowledge  which 
is  with  me^  Did  he  not  know  that  God  had  already  destroyed, 
before  him,  several  generations,  who  were  mightier  than  he  in 
strength,  and  had  amassed  more  abundance  of  riches?  And  the 
wicked  shall  not  be  asked  to  discover  i\\eiv  crimes.  And  Karun 
went  forth  unto  his  people,  in  his  pomp^  And  they  who  loved 
this  present  life  said,  Oh  that  we  had  the  like  ivealth,  as  hath  been 
given  unto  Karun  !  verily  he  is  master  of  a  great  fortune.  But 
those  on  whom  knowledge  had  been  bestowed  answered,  Alas  for 
you  !  the  reward  of  God  in  the  next  life  will  be  better  unto  him 
who  shall  believe  and  do  good  works  :  but  none  shall  attain  the 
same,  except  those  who  persevere  with  constancy.  And  we 
caused  the  ground  to  cleave  in  sunder,  and  to  swallow  up  him 
and  his  palace  :  and  he  had  no  forces  to  defend  him,  besides  God; 
neither  was  he  rescued  from  punishment^.  And  the  next 
morning,  those  who  had  coveted  his  condition  the  day  before  said. 
Aha!  verily  God  bestoweth  abundant  provision  on  such  of  his 
servants  as  he  pleaseth  ;  and  he  is  sparing  wn/oi^Aom  hepleaseth. 
Unless  God  had  been  gracious  unto  us,  certainly  the  earth  had 
swallowed  us  up  aho.  Aha!  the  unbelievers  shall  not  prosper. 
As  to  this  future  mansion  of  paradise,  we  will  give  it  unto  them 
who  seek  not  to  exalt  themselves  in  the  earth,  or  to  do  wrong  ; 
for  the  happy  issue  shall  attend  the  pious.  Whoso  doth  good 
shall  receive  a  reward  which  shall  exceed  the  merit  thereof:  but 
as  to  him  who  doth  evil,  they  who  work  evil  shall  be  rewarded 
according  to  the  merit  only  of  that  which  they  shall  have 
wrought.  Verily  he  who  hath  given  thee  the  Koran  for  a  rule 
of  faith  and  practice  will  certainly  bring  thee  back  home  u7ito 

a  This  passage  is  parallel  to  that  in  the  New  Testament,  Make  to  yourselves 
friends  of  the  mammon  of  unrighteousness  ;  that  when  ye  fail,  they  may  receive 
you  into  everlasting  habitations (l). 

b  For  some  say  he  was  the  most  learned  of  all  the  Israelites,  and  the  best  versed 
in  the  law,  after  Moses  and  Aaron  ;  others  pretend  he  was  skilled  iu  chemistry,  or 
in  merchandizing,  or  other  arts  of  gain  ;  and  others  suppose  (as  the  Jews  also  fa- 
ble(2)  that  he  found  out  the  treasures  of  Joseph  in  Egypt(3). 

c  It  is  said  he  rode  on  a  white  mule  adorned  with  trappings  of  gold,  and  that  he 
was  clothed  iu  purple,  and  attended  by  four  thousand  men,  all  well  mounted  and 
richly  dressed. 

*  "  The  multitude  of  his  slaves  could  not  defend  him  against  the  arm  of  the  Al- 
mighty, and  he  had  no  avenger." — Savary. 

(1)  Luke  xvi.  9.  ('2)  V.  R.  Ghedal.  Shalsh.  hakkab.  p.  13.  (3)  Jallalo'ddin, 

Al  Beidawi. 


AL  KORAN.  189 


Meccd'K  Say,  My  Lord  best  knowclh  who  cometh  with  a  ti'ue 
direction,  and  who  is  in  a  manifest  error.  Thou  didst  not  expect 
that  the  jjook  of  the  Koran  should  be  delivered  unto  thee  :  but 
thou  hast  received  it  through  the  mercy  of  tliy  Lord.  Jie  not 
therefore  assisting  to  the  unbelievers  ;  neither  let  them  turn  thee 
aside  from  the  signs  of  God,  after  they  have  been  sent  down  unto 
thee  :  and  invite  77ien  unto  thy  Lord.  And  be  not  thou  an 
idolater  ;  neither  invoke  any  other  god,  together  with  the  true 
God  :  there  is  no  god  but  he.  Every  thing  shall  perish,  except 
himself:  unto  him  belongeth  ]\.K\^n\cx\i. ;  and  before  him  shall  ye 
be  assembled  at  the  last  day. 


CHAPTER  XXIX. 

Intitled,  The  Spidkr'^:  Revealed  at  Mecca'^. 

In  the  name  of  the  most  merciful  God. 

A.  L.  M''.  Do  men  imagine  that  it  shall  be  sufficient  for  them^ 
to  say,  We  believe;  while  they  be  not  proved^?  We  heretofore 
proved  those  who  were,  before  them;  for  God  will  surely  know 
them  who  are  sincere,  and  he  will  surely  know  the  liars.  Do 
they  who  work  evil  think  that  they  shall  prevent  us  from  taking 
vengeance  on  them  ?  An  ill  judgment  do  they  make.  Whoso 
hopeth  to  meet  God,  verily  God's  appointed  time  will  certainly 
come;  and  he  both  heareth  and  knowelh.  Whoever  striveth  to 
promote  the  true  religio7i,  striveth  for  the  advantage  q/"his  own 
soul;  for  God  needeth  not  any  of  his  creatures:  and  as  to  those 

a  This  verse,  some  say,  was  revealed  to  Mohammed  when  he  arrived  at  Johfa,  in 
his  flight  from  Mecca  to  Medina,  to  comfort  him,  and  still  his  complaints. 

b    Transient  mention  is  made  of  this  insect  towards  the  middle  of  the  chapter. 

c  Some  think  the  first  ten  verses,  ending  with  these  words.  And  he  well  know- 
elh the  hypocrites,  were  revealed  at  Medina,  and  the  rest  at  Mecca  ;  and  others  be- 
lieve the  reverse. 

d     See  the  Prelim.  Disc.  ?  III.  p.  75,  &c.  Vol.  I. 

e     Literally,  That  they  shall  he  let  alone,  &c. 

f  This  passage  reprehends  the  impatience  of  some  of  the  prophet's  companions, 
under  the  hardships  which  they  sustained  in  defence  of  their  religion,  and  the  losses 
which  they  suffered  from  the  infidels;  representing  to  them  that  such  trials  and  afflic- 
tions were  necessary  to  distinguish  the  sincere  person  from  the  hypocrite,  an<l  the 
steady  from  the  wavering.  Some  suppose  it  to  have  been  occasioned  by  the  death  of 
Mahja,  Omar's  slave,  killed  by  an  arrow  at  the  battle  of  Bedr,  which  was  deeply 
lamented  and  laid  to  heart  by  his  wife  and  parent8(l). 

(1)  Al  Bcidawi. 


190  AL  KORAN. 

who  believe  and  work  righteousness,  we  will  expiate  their  evil 
deeds  from  them;  and  we  will  give  them  a  reward  according  to 
the  utmost  merit  of  their  actions.  We  have  commanded  man  to 
show  kindness  towards  his  parents:  but  if  they  endeavour  to  pre- 
vail with  thee  to  associate  with  me  that  concerning  which  thou 
hast  no  knowledge,  obey  them  not^  Unto  me  shall  ye  return; 
and  I  will  declare  unto  you  what  ye  have  done.  Those  who  shall 
believe,  and  shall  work  righteousness,  we  will  surely  introduce 
into  paradise,  among  the  upright.  There  are  some  men  who 
say,  We  believe  in  God:  but  when  such  a  one  is  afflicted  for  God's 
sake,  he  esteemeth  the  persecution  of  men  to  be  as  grievous  as 
the  punishment  of  God.  Yet  if  success  cometh  from  thy  Lord, 
they  say,  Verily  we  are  with  you.  Doth  not  God  well  know 
that  which  is  in  the  breasts  of  his  creatures  ?  Verily  God  well 
knoweth  the  true  believers,  and  he  well  knoweth  the  hypocrites. 
The  unbelievers  say  unto  those  who  believe,  Follow  our  way,  and 
we  will  bear  your  sins.  Howbeit  they  shall  not  bear  any  part  of 
their  sins;  for  they  are  liars:  but  they  shall  surely  bear  their  own 
burdens,  and  other  burdens  besides  their  own  burdens'^;  and  they 
shall  be  examined,  on  the  day  of  resurrection,  concerning  that 
which  they  have  falsely  devised*.  We  heretofore  sent  Noah 
unto  his  people;  and  he  tarried  among  them  one  thousand  years, 
save  fifty  years':  and  the  deluge  took  them  away,  while  they 
were  acting  unjustly;  but  we  delivered  him  and  those  who  were 
in  the  ark,  and  we  made  the  same'^  a  sign  unto  all  creatures.  We 
also  se7it  Abraham;  when  he  said  unto  his  people,  Serve  God, 

a  That  is,  if  they  endeavour  to  pervert  thee  to  idolatry.  The  passage  is  said  to 
have  been  revealed  on  account  of  Saad  Ebn  Abi  Wakkas,  and  his  mother  Harana, 
who,  when  she  heard  that  her  son  had  embraced  Mohammedism,  swore  that  she 
would  neither  eat  nor  drink  till  he  returned  to  his  old  religion,  and  kept  her  oath  for 
three  days(l). 

b  viz.  The  guilt  of  seducing  others,  which  shall  be  added  to  the  guilt  of  their 
own  obstinacy,  without  diminishing  the  guilt  of  such  as  shall  be  seduced  by  them. 

*  "  They  shall  bear  only  the  burthen  of  their  own  iniquities,  and  at  the  day  of 
resurrection  they  shall  be  called  on  to  answer  for  their  falsehood." — Savary. 

c  This  is  true,  if  the  whole  life  of  Noah  be  reckoned ;  and  accordingly  Abu'lfeda 
says  he  was  sent  to  preach  in  his  two  hundred  and  fiftieth  year,  and  that  he  lived  in 
all  nine  hundred  and  fifty:  but  the  text  seeming  to  speak  of  those  years  only  which 
he  spent  in  preaching  to  the  wicked  antediluvians,  the  commentators  suppose  him  to 
have  lived  much  longer.  Some  say  the  whole  length  of  his  life  was  a  thousand  and 
fifty  years ;  that  his  mission  happened  in  the  fortieth  year  of  his  age,  and  that  he 
lived  after  the  flood  sixty  years(2):  and  others  give  different  numbers;  one,  in  particu- 
lar, pretending  that  Noah  lived  near  sixteen  hundred  years(3). 

This  circumstance,  says  al  Beidawi,  was  mentioned  to  encourage  Mohammed,  and 
to  assure  him  that  God,  who  supported  Noah  so  many  years  against  the  opposition 
and  plots  of  the  antediluvian  infidels,  would  not  fail  to  defend  him  against  all  attempts 
of  the  idolatrous  Meccans  and  their  partisans. 

d     i.  e.  The  ark. 

(1)  Al  Beidawi  (2)  Idem,  Al  Zaraakh.  (3)  Caab,  apud  Yahyam. 


AL  KORAN.  191 

and  fear  him;  this  tvill  be  better  for  you;  if  ye  understand.  Ye 
only  worship  idols  besides  God,  and  forge  a  lie.  Verily  those 
which  ye  worship,  besides  God,  are  not  able  to  make  any  pro- 
vision for  you:  seek  therefore yowr  provision  from  God;  and  serve 
him,  and  give  thanks  unto  him;  unto  him  shall  ye  return.  If  ye 
charge  me  with  imposture-',  verily  sundry  nations  before  you 
lifceivise  charged  thei?'  prophets  with  imposture:  but  public 
preaching  only  is  incumbent  on  an  apostle.  Do  they  not  see 
how  God  produceth  creatures,  and  afterwards  restoreth  them''  ? 
Verily  this  is  easy  with  God*.  Say,  go  through  the  earth,  and 
see  how  he  originally  produceth  creatures:  afterwards  will  God 
reproduce  another  production;  for  God  is  almighty.  He  will 
punish  whom  he  pleaseth,  and  he  will  have  mercy  on  whom  he 
pleascth.  Before  him  shall  ye  be  brought  at  the  day  of  judg- 
ment :  and  ye  shall  not  escape  his  reachy  either  in  earth,  or  in 
heaven*^:  neither  shall  yc  have  any  patron  or  defender  besides 
God.  *8.s  for  those  who  believe  not  in  the  signs  of  God,  or  that 
they  shall  meet  him  at  the  resurrection,  they  shall  despair  of  my 
mercy,  and  for  them  is  a  painful  punishment  prepared.  And  tlie 
answer  of  his  people  was  no  other  than  that  they  said,  Slay  him, 
or  burn  him.  But  God  saved  him  from  the  fire''.  Verily  herein 
were  signs  unto  people  wlio  believed.  And  Jlbraham  said,  Ye 
have  taken  idols,  besides  God,  to  cement  affection  between  you 
in  this  life:  but  on  the  day  of  resurrection,  the  one  of  you  shall 
deny  the  other,  and  the  one  of  you  shall  curse  the  other;  and  your 
abode  shall  be  hell  fire,  and  there  shall  be  none  to  deliver  yout. 
And  Lot  believed  on  him.  And  Abraham  said,  Verily  I  fly 
from  my  people,  unto  the  place  which  my  Lord  hath  com- 
manded me  ;  for  he  is  the  mighty,  the  wise.  And  we  gave  him 
Isaac,  and  Jacob;  and  we  placed  among  his  descendants  the  gift 
of  prophecy  and  the  scriptures:  and  we  gave  him  his  reward  in 
this  world;  and  in  the  next  he  shall  hconc  of  the  righteous.  We 
also  sent  Lot;  when  he  said  unto  his  people,  Do  ye  commit  filthi- 

a  This  seems  to  be  part  of  Abraham's  speech  to  his  people  :  but  some  suppose  that 
(I'od  here  speaks,  by  way  of  apostrophe,  first  to  the  Koreish,  and  afterwards  to  Mo- 
liammed  ;  and  that  the  parenthesis  is  continued  to  these  words.  And  the  answer  of 
his  people  was  no  other,  &,c.  In  which  case  we  should  liave  said,  If  ye  charge  Mo- 
hammed your  apostle  with  imposture,  &c. 

b  The  infidels  are  bid  to  consider  how  God  causeth  the  fiuits  of  the  earth  to  spring 
forth,  and  reneweth  them  every  year,  as  in  the  preceding;  which  is  an  argument  of 
liis  power  to  raise  man,  whom  he  created  at  first,  to  life  again  after  death,  at  his  own 
appointed  time. 

"  "  Have  they  not  seen  how  God  produceth  a  creature?  It  is  thus  that  he  will 
call  it  to  life  again.     This  miracle  is  easy  unto  his  power." — Savary. 

c     See  Psalm  cxxxix.  7,  &c. 

d     See  chap.  21,  p.  122,  Vol.  II. 

t  "  You  have  lavished,  said  he,  your  incense  and  your  love  on  impotent  deities  : 
at  the  day  of  resurrection  one  part  of  you  shall  disown  the  other,  and  shall  load  it  with 
curses.     Your  abode  shall  be  hell,  and  you  shall  not  find  a  defender."— SoDary. 


192  AL  KORAN. 

ness  which  no  creature  hath  committed  before  you  ?  Do  ye  ap- 
proach lustfully  unto  men,  and  lay  wait  in  the  highways^  and 
commit  wickedness  in  your  assembly"^?  And  the  answer  of  his 
people  was  no  other  than  that  they  said,  Bring  down  the  venge- 
ance of  God  upon  us,  if  thou  speakest  truth.  Lot  said,  0  Lord, 
defend  me  against  the  corrupt  people.  And  when  our  messengers 
came  unto  Abraham  with  good  tidings'^,  they  said,  we  will  surely 
destroy  the  inhabitants  of  this  city;  for  the  inhabitants  thereof  are 
unjust  doers.  Abraham  answered.  Verily  Lot  dwelleth  there. 
They  replied.  We  well  know  who  dwelleth  therein:  we  will 
surely  deliver  him  and  his  family,  except  his  wife;  she  shall  be 
07ie  of  those  who  remain  behind.  And  when  our  messengers 
came  unto  Lot,  he  was  troubled  for  them,  and  his  arm  was 
straitened  concerning  them'^.  But  they  said,  Fear  not,  neither 
be  grieved;  for  we  will  deliver  thee  and  thy  family,  except  thy 
wife;  ybr  she  shall  be  one  of  those  who  remain  behind.  We 
will  surely  bring  down  upon  the  inhabitants  of  this  city  venge- 
ance from  heaven,  for  that  they  have  been  wicked  doers;  and  we 
have  left  thereof  a  manifest  sign''  unto  people  who  understand. 
And  unto  the  inhabitants  of  Madian  we  sent  their  brother 
Shoaib  ;  and  he  said  unto  them,  0  my  people,  serve  God,  and 
expect  the  last  day  ;  and  transgress  not,  acting  corruptly  in  the 
earth.  But  they  accused  him  of  imposture  ;  wherefore  a  storm 
from  heaven*"  assailed  them*,  and  in  the  morning  they  were  found 
in  their  dwellings  dead  and  prostrate.  And  ive  also  destroyed 
the  tribes  of  Ad  and  Thamud  ;  and  this  is  well  known  unto  you 
from  ivhat  yet  remains  of  their  dwellings.  And  Satan  prepared 
their  works  for  themt,  and  turned  them  aside  from  the  way  of 
truth,  although  they  were  sagacious  people.  And  we  likewise 
destroyed  Karun,  and  Pharaoh,  and  Haman.  Moses  came  unto 
them  with  evident  miracles,  and  they  behaved  themselves 
insolently  in  the  earth  :  but  they  could  not  escape  our  vengeance. 
Every  of  them  did  we  destroy  in  his  sin.  Against  some  of  them 
we  sent  a  violent  wind& :  some  of  them  did  a  terrible  noise  from 

a  Some  suppose  the  Sodomites  robbed  and  murdered  the  passengers  ;  others,  that 
Ihey  unnaturallj'  abused  their  bodies. 

b    Their  meetings  being  scenes  of  obscenity  and  "riot. 

c    Seechap.  ll,p.  13,  Vol.  II. 

d     See  ib.  p.  19. 

e  viz.  The  story  of  its  destruction,  handed  down  by  common  tradition ;  or  else  its 
ruins,  or  some  other  footsteps  of  this  signal  judgment :  it  being  pretended  that  several 
of  the  stones,  which  fell  from  heaven  on  those  cities,  are  still  to  be  seen,  and  that  the 
ground  where  they  stood  appears  burnt  and  blackish. 

f    See  chap.  7,  p.  349,  Vol.  I. 

*  "  An  earthquake  caused  them  to  perish." — Savary. 

\  "  The  tempter  hid  vice  for  them  under  flowers." — Savary. 

g  The  original  word  properly  signifies  a  wind  that  drives  the  gravel  and  small 
stones  before  it ;  by  which  the  storm,  or  shower  of  stones,  which  destroyed  Sodom 
and  Gomorrah,  seems  to  be  intended. 


AL  kORAN.  193 

heaven  destroy*  :  some  of  them  did  we  cause  the  earth  to  swallow 
uo''  :  and  some  of  them  we  drowned'^.      Neither  was  God  disposed 
to  treat  them   unjustly  ;  hut  they  dealt   unjustly  with  their  own 
souls.     The  likcnees  of  those  who  takeo//ic;*  patrons  besides  God 
is  as  the  likeness  of  the  spider,  which   maketh  herself  a  house  : 
but  the  weakest  of  all  houses  surely  is  the  house  of  the  spider  ; 
if  they  knew   this.      Moreover  God  knoweth  what  things  they 
invoke,  besides   him  ;  and  he  is   the  mighty,  the  wise.      These 
similitudes   do   we   propound   unto   men  :    but   none   understand 
them,  except  the  wise.      God  hath  created  the  heavens  and  the 
earth    in    truth  :  verily  herein   is  a   sign  unto    the    true 
believers.      *  Rehearse  that  which  hath  been  revealed  unto  XXI. 
thee  of  tlie  book  of  the  Koran  :  and  be  constant  at  prayer  ; 
for  prayer  preserveth  a  man  from  filthy  crimes,  and  from  that 
which  is  blamable  ;  and  the  remembering  of  God  is  surely  a  most 
important  duty.      God  knoweth  that  which  ye  do.      Dispute  not 
against  those  who  have   received  the   scriptures,  unless   in   the 
mildest  manner''  ;  except  against   such   of   them    as  behave  in- 
juriously toiuards  you  :  and  saj'.  We  believe  in  the  revelation 
which  hath  been  sent  down  unto  us,  and  also  in  that  ivhich  hath 
been  sent  down  unto   you  ;  our  God   and   your  God  is  one,  and 
unto  him  are  we  resigned.     Thus  have  we  sent  down  the  book 
of  the  Koran  unto   thee  :  and   they  unto  whom  we  have  given 
the  former  scriptures  believe  therein  ;  and  of  these  Arabians 
also  there  is  who  believeth  therein  :  and   none   reject  our  signs, 
except  the  obstinate  infidels.      Thou  couldest  not  read  any  book 
before  this  ;  neither  couldest  thou  write  it  with  thy  right  hand  : 
then  had  the  gainsayers  justly  doubted  of  the  divine  original 
thereof.     But   the  same  is  evident  signs  in  the  breasts  of  those 
who  have  received  understanding  :  for  none  reject  our  signs, 
except  the  unjust.     They  say.  Unless  a  sign  be  sent  down  unto 
him  from  his  Loud,  we  will  not   believe.     Answer,  Signs  are  in 
the  power  of  God  alone  ;  and  I  am  no  more  than  a  public  preacher. 
Is  it  not  sufficient  for  them  that  we  have  sent  down  unto  thee  the 
book  of  the  Koran,  to  be  read  unto  them  ?     Verily  herein  is  a 
mercy,  and  an  admonition  unto  people  who  believe.      Say,  God 
is  a  sufficient  witness  between  me  and  you  :   he  knoweth  whatever 
is  in  heaven  and  earth  ;  and  those  who  believe  in  vain  idols,  and 
deny  God,  they  shall  perish.      They  will  urge  thee  to  hasten  the 
punishment  which   they  defy  thee  to  bring  down  upon  thevV^ : 
if  there  had  not  been  a  determined   time  for  their  respite,  the 

a     Which  was  the  end  of  Ad  and  Thamud. 

b     As  it  did  Karun. 

c     As  the  unbelievers  in  Noah's  lime,  and  Pharaoh  and  his  army. 

d  i.  e.  Witliout  ill  lanj^uage,  or  passion.  This  verse  is  generally  supposed  to  have 
been  abrogated  by  that  ol  the  sword  ;  Ihougli  some  think  it  relates  only  to  those  who 
are  in  alliance  will)  the  Moslems. 

6     See  chap.  6,  p.  .321,  Vol.  I. 

Vol.  II.— Z 


194  AL  KORAN. 

punishment  had  come  upon  them  before  this  ;  but  it  shall  surely 
overtake  them  suddenly,  and  they  shall  not  foresee  it.  They 
urge  thee  to  bring  down  vengeance  swiftly  itpon  them:  but  hell 
shall  surely  encompass  the  unbelievers.  On  a  certain  day  their 
punishment  shall  suddenly  assail  them,  both  from  above  them, 
and  from  under  their  feet  ;  and  God  shall  say,  Taste  ye  the  re- 
loard  of  that  which  ye  have  wrought.  0  my  servants  who  have 
believed,  verily  my  earth  is  spacious  ;  wherefore  serve  me^ 
Every  soul  shall  taste  death  :  afterwards  shall  ye  return  unto  us  ; 
and  as  for  those  who  shall  have  believed,  and  wrought  righteous- 
ness, we  will  surely  lodge  them  in  the  higher  apartments  of 
paradise*  ;  rivers  shall  flow  beneath  them,  and  they  shall  continue 
therein  for  ever.  How  excellent  will  be  the  reward  of  the 
workers  of  righteousness  ;  who  persevere  with  patience,  and  put 
their  trust  in  their  Lord!  How  many  beasts  are  there,  which 
provide  not  their  food  ?  It  is  God  who  provideth  food  for  them, 
and  for  you  ;  and  he  both  heareth  and  knoweth.  Verily,  if 
thou  ask  the  Meccans,  who  hath  created  the  heavens  and  the  earth, 
and  hath  obliged  the  sun  and  the  moon  to  serve  in  their  courses? 
they  will  answer,  God.  How  therefore  do  they  lie,  in  ac- 
knowledging of  other  gods  ?  God  maketh  abundant  provision 
for  such  of  his  servants  as  he  pleaseth  ;  and  is  sparing  unto  him, 
if  he  pleaseth :  for  God  knoweth  all  things''.  Verily  if  thou  ask 
them,  who  sendeth  rain  from  heaven,  and  thereby  quickeneth  the 
earth,  after  it  hath  been  dead  ?  they  will  answer,  God.  Say, 
God  be  praised!  But  the  greater  part  of  them  do  not  understand. 
This  present  life  is  no  other  than  a  toy,  and  a  plaything  ;  but  the 
future  mansion  of  paradise  is  life  indeed  :  if  they  knew  this, 
they  would  not  prefer  the  former  to  the  latter.  When  they 
sail  in  a  ship,  they  call  upon  God,  sincerely  exhibiting  unto  him 
the  true  religion  :  but  when  he  bringeth  them  safe  to  land, 
behold,  they  return  to  their  idolatry  ;  to  show  themselves  un- 
grateful for  that  which  we  have  bestowed  on  them,  and  that  they 
may  enjoy  the  delights  of  this  life;  but  they  shall  hereafter 
know  the  issue.  Do  they  not  see  that  we  have  made  the  territory 
of  Mecca  an  inviolable  and  secure  asylum,  when  men  are  spoiled 
in  the  countries  round  about  themt  ?     Do  they  therefore  believe 

a  That  is,  If  ye  cannot  serve  me  in  one  cily  or  country,  fly  into  another,  where 
ye  may  profess  the  true  religion  in  salety;  for  the  eartli  is  wide  enough,  and  ye  may 
easily  find  places  of  refuge.  Mohammed  is  said  to  have  declared.  That  whoever 
flies  for  the  sake  of  his  religion,  though  he  stir  but  the  distance  of  a  span,  merits 
paradise,  and  shall  be  the  companion  of  Abraham  and  of  himself(l). 

*  ''  Those  who  shall  have  professed  Islaipism,  and  practised  charity,  shall  dwell 
eternally  in  the  garden  of  delights,  through  which  rivers  flow." — Savary. 

b  And  particularly  who  will  make  a  good,  and  who  will  make  a  bad,  use  of  their 
riches. 

\  "  See  they  not  that  we  have  given  unto  them  a  secure  asylum,  while  the  men 
who  dwell  around  them  are  led  away  captive  ?" — Savary. 

(I)  Al  Beidawi. 


AL  KORAN  195 

in  that  which  is  vain,  and  acknowledge  not  the  goodness  of  God? 
But  who  is  more  unjust  than  he  who  deviseth  a  lie  against  God, 
or  denieth  the  truth,  when  it  hath  come  unto  him  ?  Is  there  not 
in  hell  an  abode  for  the  unbelievers  ?  Whoever  do  their  utmost 
endeavour  to  promote  our  true  religion,  we  will  direct  them  into 
our  ways  ;  for  God  is  with  the  righteous. 


CHAPTER  XXX. 

Intitled,  The  Greeks*;  revealed  at  Mecca^. 
In  the  name  of  the  most  merciful  God. 
A.  L.  M".    The  Greeks  have  been  overcome  b^/  the  Persians'^ 

a  The  origioal  word  is  al  Rum ;  by  which  the  later  Greeiss,  or  subjects  of  the 
Constantinopoiitan  empire,  are  here  meant ;  though  the  Arabs  give  the  same  name 
also  to  the  Romans,  and  otiier  Europeans. 

b     Some  except  the  verse  beginning  at  these  words,  Praise  he  unto  God. 

c     See  the  Prelim.  Disc.  §  III.  p.  75,  &c.  Vol.  I. 

d  'i'he  accomplishment  of  the  prophecy  contained  in  this  passage,  which  is  very 
famous  among  the  Mohammedans,  being  insisted  on  by  their  doctors  as  a  convincing 
proof  that  the  Koran  really  came  down  from  heaven,  it  may  be  excusable  to  be  a 
little  particular. 

The  passage  is  said  to  have  been  revealed  on  occasion  of  a  great  victory  obtained 
by  the  Persians  over  the  Greeks,  the  news  whereof  coming  to  Mecca,  the  infidels 
became  strangely  elated,  and  began  to  abuse  Mohammed  and  his  followers,  imagining 
that  this  success  of  the  Persians,  who,  lii<e  themselves,  were  idolaters,  and  supposed 
to  have  no  scriptures,  against  the  Christians,  who  pretended,  as  well  as  Mohammed, 
to  worship  one  God,  and  to  have  divine  sciiptures,  was  an  earnest  of  their  own  fu- 
ture successes  against  the  prophet  and  those  of  his  religion :  to  check  which  vain 
hopes,  it  was  foretold,  in  the  words  of  the  text,  that  how  improbable  soever  it  might 
seem,  yet  the  scale  should  be  turned  in  a  few  years,  and  the  vanquished  Greeks  pre- 
vail as  remarkably  against  the  Persians. 

That  this  prophecy  was  exactly  fulfilled,  the  commentators  fail  not  to  observe, 
though  they  do  not  exactly  agree  in  the  accounts  they  give  of  its  accomplishment; 
the  number  of  years  between  the  two  actions  being  not  precisely  determined.  Some 
place  the  victory  gained  by  the  Persians  in  the  filth  year  before  the  Hejra,  and  their 
defeat  by  the  Greeks  in  the  second  year  after  it,  when  the  battle  of  Bedr  was 
fought(l)  :  others  place  the  former  in  the  third  or  fourth  year  before  the  Hejra,  and 
the  latter  in  the  end  of  the  sixth,  or  beginning  of  the  seventh  year  after  it,  when  the 
expedition  of  al  Hodeibiyah  was  undertaken(2). 

The  date  of  the  victory  gained  by  the  Greeks,  in  the  first  of  these  accounts,  inter- 
feres with  a  story  which  the  commentators  tell,  of  a  wager  laid  by  Abu  Beer  with 
Obba  Ebn  Khalf,  who  turned  this  prophecy  into  ridicule.  Abu  Beer  at  first  laid  ten 
young  camels  that  the  Persians  should  receive  an  overthrow  within  three  years  ;  but 
on  his  acquainting  Mohammed  with  what  he  had  done,  that  prophet  told  him  that 

(1)  Jallalo'ddin,  &c.  (2)  Al  Zamakh.  al  Beidawi. 


196  AL  KORAN. 

in  the  nearest  part  of  the  land*^ ;  but  after  their  defeat,  they  shall 
overcome  Ihc  others  in  their  turn,  within  a  few  years.  Unto 
God  belongeAh  the  disposal  of  this  matter.,  both  for  what  is  past, 
and  for  what  is  to  come  :  and  on  that  day  shall  the  believers 
rejoice  in  the  success  granted  by  God  ;  for  he  granteth  success 
unto  whom  he  pleaseth,  and  he  is  the  mighty,  the  merciful. 
This  is  the  promise  of  God  :  God  will  not  act  contrary  to  his 
promise  ;  but  the  greater  part  of  men  know  not  the  veracity  of 
God.  They  know  the  outward  appearance  of  this  present  life  ; 
but  they  are  careless  as  to  the  life  to  comet.     Do  they  not  consider 

the  word  hed',  made  u?e  of  in  this  passage,  signified  no  determinate  number  of  years, 
but  any  number  from  three  to  nine  (though  some  suppose  the  tenth  year  is  included), 
and  therefore  advised  \\\m  to  prolong  the  time,  and  to  raise  the  wager ;  which  he 
accordingly  proposed  to  Obba,  and  they  agreed  that  the  time  assigned  should  be  nine 
years,  and  the  wager  a  hundred  camels.  Before  the  time  was  elapsed,  Obba  died, 
of  a  wound  he  had  received  at  Ohod,  in  the  third  year  of  the  Hejra(l)  ;  but  the  event 
afterwards  showing  ihat  Abu  Beer  had  won,  he  received  the  camels  of  Obba's  heir?, 
and  brouglit  them  in  triumph  to  Mohaaimeil(2). 

History  inforn)s  us  that  the  successes  of  Khosru  Parviz,  king  of  Persia,  who  car- 
ried on  a  terrible  war  against  the  Greek  empire,  to  revenge  the  death  of  Maurice  his 
father-in-law,  slain  by  Phocas,  were  very  great,  and  continued  in  an  uninterrupted 
course  for  two-and-twen(j'  years.  Particularly  in  the  year  of  Christ  615,  about  the 
beginning  of  the  sixth  year  before  the  Hejra,  the  Persians,  having  the  preceding 
year  conquered  Syria,  made  themselves  masters  of  Palestine,  and  took  Jerusalem; 
which  seems  lo  be  that  signal  advantage  gained  over  the  Greeks  mentioned  in  this 
passage,  as  agreeing  best  with  the  terms  here  used,  and  most  likely  to  alarm  the 
Arabs  by  reason  of  their  vicinity  lo  the  scene  of  action  :  and  there  was  so  little  pro- 
bability at  that  time,  of  the  Greeks  being  able  to  retrieve  their  losses,  much  less  (o 
distress  the  Persians,  that  in  the  following  years  the  arms  of  the  latter  made  still  far- 
ther and  more  considerable  progresses,  and  at  length  they  laid  siege  to  Constantino- 
ple itself.  But  in  the  year  625,  in  which  the  fourth  year  of  the  Hejra  began,  about 
(en  years  after  the  taking  of  Jerusalem,  the  Greeks,  when  it  was  least  expected, 
gained  a  remarkable  victory  over  the  Persians,  and  not  only  obliged  them  lo  quit 
the  territories  of  the  empire,  by  carrying  the  war  into  their  own  country,  but  drove 
Ihem  to  the  last  extremity,  and  spoiled  the  capital  city  al  Madayen  ;  Heraclius  en- 
joying, thenceforward,  a  continued  series  of  good  fortune,  to  the  deposition  and  death 
of  Khosru.  For  more  exact  information  on  these  matters,  and  more  nicely  fixing  the 
dates,  either  so  as  lo  correspond  with,  or  lo  overturn  this  pretended  prophecy  (nei- 
ther of  which  is  my  business  here),  the  reader  may  have  recourse  to  ihe  historians 
and  chronologers(3_). 

*  "  They  have  been  defeated  on  the  frontier." — Savary, 

a  Some  interpreters,  supposing  that  the  land  here  meant  is  the  land  of  Arabia,  or 
else  that  of  the  Greeks,  place  Ihe  scene  of  action  in  the  confines  of  Arabia  and  Syria, 
near  Bostra  and  A(lhraat(4)  ;  others  imagine  the  land  of  Persia  is  intended,  and  lay 
the  scene  in  Mesopotamia,  on  the  frontiers  of  that  kingdom(5) :  but  Ebu  Abbas,  with 
moie  probability,  thinks  it  was  in  Palestine. 

]  "  Inloxicaled  with  earthly  pleasures,  men  forgot  the  life  which  is  to  come." — 
Savary . 

(1)  See  p.  157,  not.  e.  (2)  Al  Beidawi,  Jallalo'ddin,  &c.  (3)  V.  etiam 

Asseman.  Bibl.  Orient,  t.  3,  part  1,  p.  411,  &c.  et  Boulainv.  Vie  de  Mahom.  p.  333,  bic. 
(4)  Yahya,  Al  Beidawi.  (5)  Mojahed,  apud  Zamakh. 


AL  KORAN.  197 

within  themselves  that  God  hath  not  created  the  heavens  and  the 
earth,  and   whatever  is  between  them,  otherwise  than  in  truth, 
and  halh  set  them  a  determined  period  ?     Verily  a  great  number 
of  men  reject  the  belief  of  their  future  meeting  their  Lord  at  the 
resurrection.     Do  they  not  pass  through  the  earth,  and  see  what 
hath  been  the  end  of  those  who  ivere  before  them  ?  They  excelled 
the  Meccans'm  strength,  and  broke  up  the  earth*'',  and  inhabited 
it  in  greater  affluence  and  prosperity  than  they  inhabit  the  same: 
and  their  apostles  came  unto  them   with  evident  mz>«c/e*  ;    and 
God  was  not  disposed  to  treat  them   unjustly,  but   they  injured 
their  own  souls  by  their  obstinate  infidelity  ;  and  the  end  of 
those  who  had  done  evil  was  evil,  because  they  charged  the  signs 
of  God   with  falsehood,  and  laughed   the  same  to  scorn,      God 
produceth  creatures,  and  will  hereafter  restore  them  to  life:   then 
shall  ye  return  unto  him.      And   on   the   day  whereon   the   hour 
shall  come,  the  wicked  shall  be  struck  dumb  for  despair :  and 
they  shall  have  no  intercessors  from  among  the  idols  which  they 
associated  ivith  God.     And  they  shall  deny  the  false  gods  which 
they  associated  with  him.  On  the  day  whereon  the  hour  shall  come, 
on  ihd^i  (\d.y shdWthe  truebelievers and theinfidelshQSQY>^vdiiQdi'.  d^nd 
they  who  shall   have   believed,  and  wrought  righteousness,  shall 
take  their  pleasure  in  a  delightful   meadow  ;   but  as  for  those 
who   shall    have   disbelieved,    and    rejected   our   signs,   and    the 
meeting  of  the  next  life,  they  shall    be  delivered   up  to  punish- 
ment.    Wherefore  glorify  God,   when   the  evening  overtaketh 
you,  and  when  ye  rise  in  the  morning  :  and  unto  him  be  praise 
in  heaven  and  earth  ;   and  at  sunset,  and  when  ye  rest  at  noon''. 
He  bringeth  forth  the  living  out  of  the  dead,  and  he  bringeth  forth 
the  dead  out  of  the  living'^ ;   and  he  quickeneth  the  earth  after  it 
hath  been  dead  :  and  in  like  manner  sliall  ye  be  brought  forth 
from  your  graves.     Of  his  signs  oiie  is,  that  he  hath  created 
you  of  dust ;  and  behold,  ye  are  become  men,  spread  aver  the 
face  of  the  earth.     And  of  his  signs  another  is,  that  he  hath 
created  for  you,  out  of  yourselves,  wives,  that  ye  may  cohabit 
with  them  ;   and   hath  put  love  and  compassion   between   you  : 
verily  herein  are  signs  unto  people  who  consider.     And  of  his 
signs  are  also  the  creation  of  the  heavens  and  the  earth,  and  the 

*  "  Have  they  not  traversed  the  earth  ?  Have  they  not  seen  what  hath  been  the 
fate  of  the  ancient  nations  ?  More  powerful  than  they  are,  those  nations  have  left 
there  monuments  of  their  greatness.  They  have  dwelt  there  for  a  longer  period."— 
Savary. 

a     To  dig  for  water  and  minerals,  and  to  till  the  ground  for  seed,  &c.(l), 
b     Some  are  of  opinion  that  the  five  times  of  prayer  are  intended  in  this  passage  ; 
the  evening   including   (he  time   both  of  the  prayer  of  sunset,  and  of  the  evening 
prayer  properly  so  called,  and  the  word  I  have  rendered  at  sunset,  marking  the  hour 
of  afternoon  prayer,  since  it  may  be  applied  also  to  the  time  a  little  before  sunset, 
h     See  chap.  3,  p.  235,  Vol.  I. 

(1)  AlBeidawi. 


198  AL  KORAN. 

variety  of  )'our  languages,  and  of  your  complexionsa :   verily 
herein  are  signs  unto  men  of  understanding.      And  of  his  signs 
are  your  sleeping  by  night  and  by  day,  and  your  seeking  to  pro- 
vide for  yourselves  of  his  abundance  :  veril}'^  herein  are  signs 
unto  people  who  hearken.     Of  his  signs  others  are,  that  he  show- 
eth  you  tbe  lightning,  to  strike  terror,  and  to  give  hope  of  rain, 
and  that  he  sendeth  down  water  from  heaven,  and  quickeneth 
thereby  the  earth,  after  it  hath  been  dead  :  verily  herein  are  signs 
unto  people  who  understand.     And  of  his  signs  this  also  is  one, 
namely,  that  the  heaven  and  the  earth  stand  firm  at  his  command: 
hereafter,  when  he  shall  call  you  out  of  the  earth  at  one  sum- 
mons, behold,  ye  shall  come  forth.     Unto  him  are  subject  who- 
soever are  in  the  heavens  and  on  earth  :  all  are  obedient  unto 
him.      It  is  he  who  originally  produceth  a  creature,  and  afterwards 
restoreth  the  same  to  life:  and  this  is  most  easy  with  him.      He 
justly  challengeth  the  most  exalted  comparison,  in  heaven  and 
earth*" ;   and  he  is  the  mighty,  the  wise.      He  propoundeth  unto 
you  a  comparison  taken  from  yourselves.     Have  ye,  among  the 
slaves  whom  your  right  hands  possess,  any  partner  in  the  sub- 
stance which  we  have  bestowed  on  you,  so  that  ye  become  equal 
sharers  therein  ivith  them,  or  that  ye  fear  them  as  ye  fear  one 
another*^  ?     Thus  do  we  distinctly  explain  our  signs,  unto  people 
who  understand.     But  those  who  act  unjustly  by  attributing 
companions  unto  God,  follow  their  own  lusts,  without  know- 
ledge :   and  who  shall  direct  him  whom  God  shall  cause  to  err  ? 
They  shall  have  none  to  help  them.     Wherefore  be  thou  ortho- 
dox, and  set  thy  face  towards  the  true  religion,  the  institution 
of  God,  to  which  he  hath  created  mankind  disposed*  :   there  is 
no  change  in  what  God  hath  created''.     This  is  the  right  religion  ; 
but  the  greater  part  of  men  know  it  not.     xfind  be  ye  turned  unto 
him,  and  fear  him,  and  be  constant  at  prayer,  and  be  not  idola- 
ters.    Of  those  who  have  made  a  schism  in  their  religion,  and 
are  divided  into  various  sects,  every  sect  rejoice  in  their  own 
opinion.     When  adversity  befalleth  men,  they  call  upon  their 

a  Which  are  certainly  most  wonderful,  and,  as  I  conceive,  very  hard  to  be  ac- 
counted for,  if  we  allow  the  several  nations  in  the  world  to  be  all  the  offspring  of  one 
man,  as  we  are  assured  by  scripture  they  are,  without  having  recourse  to  the  imme- 
.diate  omnipotency  of  God. 

b  That  is,  in  speaking  of  him  we  ought  to  make  use  of  the  most  noble  and  mag- 
nificent expressions  we  can  possibly  devise. 

c     See  chap.  16,  p.  63,  Vol.  II. 

*  "  Open  thy  heart  to  Islamism  ;  it  is  the  work  of  God,  who  hath  created  men  to 
embrace  it :  it  is  the  holy  and  eternal  faith ;  but  the  greatest  part  of  mankind  are 
plunged  into  ignorance." — Savary. 

d  i.  e.  The  immutable  law,  or  rule,  to  which  man  Is  naturally  disposed  to  con- 
form, and  which  every  one  would  embrace,  as  most  fit  for  a  rational  creature,  if  it 
were  not  for  the  prejudices  of  education.  The  Mohammedans  have  a  tradition  that 
their  prophet  used  to  say.  That  every  person  is  born  naturally  disposed  to  become 
u  Moslem  ;  hut  that  a  man's  parents  make  him  a  Jew,  a  Christian,  or  a  Magian. 


AL  KORAN.  199 

Lord,  turning  unto  him  :  afterwards,  when  he  hath  caused  thenri 
to  taste  of  his  mercy,  behold,  a  part  of  them  associate  other  deities 
with  their  Lord  ;  to  show  themselves  ungrateful  for  the  favours 
whicli  we  have  bestowed  on  them.  Enjoy  therefore  the  vain 
pleasures  of  this  life;  but  hereafter  shall  ye  know  Me  conse- 
quence. Have  we  sent  down  unto  them  any  authority,  which 
speaketh  of  the  false  gods  which  they  associate  with  him''? 
When  we  cause  men  to  taste  mercy,  they  rejoice  therein  ;  but  if 
evil  befalleth  them,  for  that  which  their  hands  have  before  com- 
mitted, behold,  they  despair"^.  Do  they  not  see  that  God  be- 
stoweth  provision  abundantly  on  whom  he  pleaseth,  and  is  spa- 
ring unto  ivhoni  he  pleaseth?  Verily  herein  are  signs  unto 
people  who  believe.  Give  unto  him  who  is  of  kin  to  thee  his 
reasonable  due  ;  and  also  to  the  poor,  and  the  stranger  :  this  is 
better  for  those  who  seek  the  face  of  God  ;  and  they  shall  prosper. 
Whatever  ye  shall  give  in  usury%  lo  be  an  increase  of  men's 
substance,  shall  not  be  increased  by  the  blessing  of  God  :  but 
whatever  ye  shall  give  in  alms,  for  God's  sake,  they  shall  receive 
a  twofold  reward* .  It  is  God  who  hath  created  you,  and  hath 
provided  food  for  you  :  hereafter  will  lie  cause  you  to  die  ;  and 
after  that  will  he  raise  you  again  to  life.  Is  there  any  of  your 
false  gods,  who  is  able  to  do  the  least  of  these  things  ?  Praise 
be  unto  him  ;  and  far  be  he  removed  from  what  they  associate 
with  him  !  Corruption''  hath  appeared  by  land  and  by  sea,  for 
the  crimes  which  men's  hands  have  committed  ;  that  it  might 
make  them  to  taste*^  a  part  of  the  fruits  of  that  which  they  have 
wrought,  that  peradventure  they  miglit  turn  from  their  evil  ways. 
Say,  Go  through  the  earth,  and  see  what  hath  been  the  end  of 
those  who  have  been  before  you :  the  greater  part  of  them  were 
idolaters.  Set  thy  face  therefore  towards  the  right  religion,  be- 
fore the  day  cometh,  which  none  can  put  back  from  God.  On 
that  day  shall  they  be  separated  into  two  companies  :  whoever 
shall  have  been  an  unbeliever,  on  him  shall  his  unbelief  be 
charged ;  and  whoever  shall  have  done  that  which  is  right,  shall 
spread  themselves  couches  of  repose  in  paradise  ;  that  he  may 
reward  those  who  shall  believe,  and  work  righteousness,  of  his 
abundant  liberality  ;  for  he  loveth  not  the  unlDclievers.  Of  his 
signs  one  is,  that  he  sendeth  the  winds,  bearing  welcome  tidings 

a  That  is,  have  we  either  by  the  mouth  of  any  prophet,  or  by  any  written  reve- 
lation, commanded  or  encouraged  the  worship  of  more  gods  than  one? 

b     And  seek  not  to  regain  the  favour  of  God  by  timely  repentance. 

c     Or  by  way  of  bribe.     The  word  may  include  any  sort  of  extortion  or  illicit  gain. 

*  "The  alms  which  ye  shall  give  in  the  hope  ot  deserving  to  view  his  presence, 
shall  be  multiplied  a  hundred  fold." — Savaty. 

d  viz.  Mischief  and  public  calamities ;  such  as  famine,  pestilence,  droughts, 
shipwrecks,  &c.  or  erroneous  doctrines,  or  a  general  depravity  of  manners. 

e  Some  copies  read,  in  the  first  person  plural,  That  we  might  cause  them  to 
taste,  8ic. 


200  At  KORAN. 

of  rain,  that  he  may  cause  you  to  taste  of  his  mercy  ;  and  that 
ships  may  sail  at  his  command,  that  ye  may  seek  to  enrich  your- 
selves of  his  abundance  by  commerce ;  and  that  ye  may  give 
thanks.  We  sent  apostles,  before  thee,  unto  their  respective 
people,  and  they  came  unto  them  with  evident  proofs  :  and  we 
took  vengenance  on  those  who  did  wickedl}?^  ;  and  it  was  incum- 
bent on  us  to  assist  the  true  believers.  //  is  God  who  sendeth 
the  winds,  and  raiseth  the  clouds,  and  spreadeth  the  same  in  the 
heaven,  as  he  pleaseth  ;  and  afterwards  disperseth  the  same  : 
and  thou  mayest  see  the  rain  issuing  from  the  midst  thereof;  and 
when  he  poureth  the  same  down  on  such  of  his  servants  as  he 
pleaseth,  behold,  they  are  filled  with  joy  ;  although  before  it  was 
sent  down  unto  them,  before  such  relief  they  were  despairing. 
Consider  therefore  the  traces  of  God's  mercy  ;  how  he  quickeneth 
the  earth,  after  its  state  of  death  :  verily  the  same  will  raise  the 
dead  ;  for  he  is  almighty.  Yet  if  we  should  send  a  blasting 
wind,  and  they  should  see  their  corn  yellow  and  burnt  up,  they 
would  surely  become  ungrateful,  after  our  former  favours. 
Thou  canst  not  make  the  dead  to  hear,  neither  canst  thou  make 
the  deaf  to  hear  thy  call,  when  they  retire  and  turn  their  backs  ; 
neither  canst  thou  direct  the  blind  out  of  their  error  :  thou  shalt 
make  none  to  hear,  except  him  who  shall  believe  in  our  signs  ; 
for  they  are  resigned  unto  us.  It  is  God  who  created  you  in 
weakness,  and  after  weakness  hath  given  you  strength  ;  and  after 
strength,  he  will  again  reduce  you  to  weakness,  and  grey  hairs  : 
he  createth  that  which  he  pleaseth  ;  and  he  is  the  wise,  the  power- 
ful. On  the  day  whereon  the  last  hour  shall  come,  the  wicked  will 
sw^ear  that  they  have  not  tarried"  above  an  hour:  in  like  manner 
did  they  utter  lies  in  their  lifetime.  But  those  on  whom  know- 
ledge hath  been  bestowed,  and  faith,  will  say.  Ye  have  tarried,  ac- 
cording to  the  book  of  God'',  until  the  day  of  resurrection:  for  this 
is  the  day  of  resurrection;  but  ye  knew  it  not.  On  that  day  their 
excuse  shall  not  avail  those  who  have  acted  unjustly ;  neither  shall 
the}'  be  invited  any  more  to  make  themselves  acceptable  unto 
God.  And  now  have  we  propounded  unto  men,  in  this  Koran, 
parables  of  every  kind:  yet  if  thou  bring  them  a  verse  thereof*, 
the  unbelievers  will  surely  say,  Ye  are  no  other  than  publishers 
of  vain  falsehoods.  Thus  hath  God  sealed  up  the  hearts  of  those 
who  believe  nolt:    but  do  thou,  O  Mohammed,  persevere   with 

a      Viz.  In  the  world  or  in  tlieir  graves.     See  chap.  28,  p.  143,  Vol.  II. 

b  That  is,  According  to  his  foreknowledge  and  decree  in  the  preserved  Table;  or 
according  to  what  is  said  in  the  Koran,  where  the  state  of  the  dead  is  expressed  by 
these  words(l).  Behind  them  there  shall  be  a  bar,  until  the  day  of  resurrection{2). 

*  "  The  Koran  offers  multiplied  examples  unto  men;  but  when  a  miracle  is  dis- 
played, the  unbeliever  will  exclaim,  it  is  an  imposture!" — Savary. 

t  "  It  is  thus  that  God  sealeth  the  hearts  of  those  who  are  blinded  by  ignorance." — 
Savary. 

(1)  Chap.  23,  p.  142,  Vol.  II.  (2)  Al  Beidawi. 


AL  KORAN.  201 

constancy,  for  the  promise  of  God  is  true;  and  let  not  those  in- 
duce thee  to  waver,  who  have  no  certain  knowledge. 


CHAPTER  XXXI. 

Intitled,  Lokman"  ;  kevealed  at  Mecca''. 

In  the  name  of  the  most  merciful  God. 

A.  L.  M.*^  Tiiese  are  the  signs  of  the  wise  book,  a  direction, 
and  a  mercy  unto  the  righteous;  who  observe  the  appointed  times 
of  prayer,  and  give  alms,  and  have  firm  assurance  in  the  life  to 
come:  these  are  directed  by  tiieir  Lord,  and  they  shall  prosper. 
There  is  a  man  who  purchaseth  a  ludicrous  story**,  that  he  may 
seduce  men  from  the  way  of  God,  without  knowledge,  and  may 
laugh  the  same  to  scorn:  these  shall  suffer  a  shameful  punishment*. 
And  when  our  signs  arc  rehearsed  unto  him,  he  disdainfully  turn- 
eth  his  back,  as  though  he  heard  them  not,  as  though  there  were 
a  deafness  in  his  ears:  wherefore  denounce  unto  him  a  grievous 
punishment.  But  they  who  shall  believe,  and  work  righteous- 
ness, shall  enjoy  gardens  of  pleasure:  they  shall  continue  therein 
for  ever:  this  is  the  certain  promise  of  God;  and  he  is  the  mighty, 
the  wise.  He  hath  created  the  heavens  without  visible  pillars  to 
sustain  them,  and  hath  thrown  on  the  earth  mountains  firmly 
rooted,  lest  it  should   move  with  you*";  and  he  hath  replenished 

a  The  chapter  is  80  entitled  from  a  person  of  this  name  mentioned  therein,  of 
whom  more  immediately. 

b  Some  except  the  fourth  verse,  beginning  at  these  words.  Who  observe  the  ap- 
pointed times  of  prayer,  and  give  alms,  Sfc.  And  others  three  verses,  beginning  at 
these  words,  If  all  the  trees  in  the  earth  were  pens.  Sac. 

c     See  the  prelim.  Disc.  $  III.  p.  75,  &c. 

d  t.  e.  Vain  and  silly  f\»ble?.  The  passage  was  revealed,  it  is  said,  on  occasion  of 
al  Nodar  Ebn  al  Hareth,  who  having  brought  from  Persia  the  romance  of  Rostam  and 
Isfandiyar,  the  two  heroes  of  (hat  country,  recited  it  in  the  assemblies  of  the  Koreish, 
highly  extolling  the  power  and  splendour  of  the  ancient  Persian  kings,  and  preferring 
their  stories  to  those  of  Ad  and  Thamud,  Dayid  and  Solomon,  and  tlie  rest  which  are 
told  in  the  Koran.  Some  say  that  al  Nodar  bought  singing-girls,  and  carried  them 
to  those  who  were  inclined  to  become  Moslems,  to  diveit  them  from  their  purpose 
by  songs  and  tales(l). 

*  "  There  are  men,  who,  making  a  mock  of  religion,  purchase  fiivolous  stories,  cal- 
culated to  seduce  their  fellow-creatures,  and  to  turn  them  aside  from  the  right  path. 
A  shameful  punisliment  shall  be  their  reward." — Sarary, 

e  See  chap.  16,  p.  57,  Vol.  II.  A  learned  wriler(2),  in  his  notes  on  this  passage, 
says  the  original  word   rawasiya,  which  the  commentators  in  general  will  have  to 

(1)  Al  Rfidawi.  (2)  Gol.  in  Append,  ad.  Erpenii  Gram.  p.  187. 

Vol.  II.— 2  A 


202  AL  KORAN. 

the  same  with  all  kinds  of  beasts:  and  we  send  down  rain  from 
heaven,  and  cause  every  kind  of  noble  vegetable  to  spring  forth 
therein.  This  is  Ihe  creation  of  God:  show  me  now  what  they 
have  created,  who  are  worshipped  besides  him?  verily  the  un- 
godly are  in  a  manifest  ejror*.  We  heretofore  bestowed  wisdom 
on  J^okman^^,  and  commanded,  him,  saying,  Be  thou  thankful, 
unto  God:  for  whoever  is  thankful,  shall  be  thankful  to  ihe  ad- 
vantage of  his  own  soul:  and  if  any  shall  be  unthankful,  verily 
God  is  self-sufficient,  and  worthy  to  be  praised.  And  remember 
when  Lokman  said  unto  his  son'',  as  he  admonished  him,  0  my 
son,  give  not  a  partner  unto  God;  for  polytheism  is  a  great  im- 
piety.     We  have   commanded  man   concerning  his  parents*  (his 

signify  stable  mounlainx,  seems  properly  to  express  the  Heiirew  word  mechonim, 
i.  e.  bases  or  foundations;  and  therefore  he  thinlis  the  Koran  has  here  translated  that 
passage  of  the  Psalms,  He  laid  the  foundations  of  the  earth,  that  it  should  not  be 
moved  for  ever{l).  This  is  not  the  only  instance  which  might  be  given,  that  the 
Mohammedan  doctors  aie  not  always  the  best  interpreters  of  Iheir  own  scriptures. 

*  "  Behold  his  creation.  Show  me  that  which  your  idols  have  called  forth  from 
nothing.     The  wicked  are  involved  in  darkness." — Savary. 

a  The  Arab  writers  say,  that  Lokman  was  the  son  of  Baura,  who  was  the  son  or 
grandson  of  a  sister  or  aunt  of  Job;  and  that  he  lived  several  centuries,  and  to  the 
time  of  David,  with  whom  he  was  conversant  in  Palestine.  Accordmg  to  the  descrip- 
tion they  give  of  his  person,  he  must  have  been  deformed  enough;  for  they  say  he 
was  of  a  black  complexion  (whence  some  call  him  an  Ethiopian),  with  thick  lips, 
and  splay  feet;  but  in  return,  he  received  from  God  wisdom  and  eloquence  in  a  great 
degree;  which  some  pretend  were  given  him  in  a  vision,  on  his  making  choice  of 
wisdom  preferably  to  the  gift  of  prophecy,  either  of  which  were  offered  him.  The 
generality  of  the  Mohammedans  therefore  hold  him  to  have  been  no  prophet,  but 
only  a  wise  man.  As  to  his  condition,  they  say  he  was  a  slave,  but  obtained  his  liber- 
ty on  the  following  occasion.  His  master  having  one  day  given  him  a  bitter  melon  to 
eat,  he  paid  him  such  exact  obedience  as  to  eat  it  all;  at  which  his  master  being  sur- 
prised, asked  him  how  he  could  eat  so  nauseous  a  fruil?  To  which  he  replied,  it  was 
no  wonder  that  he  should  for  once  accept  a  bitter  fruit  from  the  same  hand  from  which 
he  had  received  so  many  favours(2).  Theccmmentalors  mention  several  quick  repar- 
tees of  Lokman,  which,  together  with  the  circumstances  abovementioned,  agree  so 
well  with  what  Maximus  Planudes  has  written  of  Esop,  that  from  thence,  and  from 
the  fables  attributed  to  Lokman  by  the  orientals,  the  latter  has  been  generally  thought 
to  have  been  no  other  than  the  Esop  of  the  Greeks.  However  that  be  (for  I  think 
the  matter  will  bear  a  dispute),  I  am  of  opinion  that  Planudes  borrowed  great  part  of 
his  life  of  Esop  from  the  traditions  he  met  with  in  the  East  concerning  Lokman,  con- 
cluding them  to  have  been  the  same  person,  because  they  were  both  slaves,  and  sup- 
posed to  be  the  writers  of  those  fables  which  go  under  their  respective  names,  and 
bear  a  great  resemblance  to  one  another;  for  it  has  long  since  been  observed  by 
learned  men,  that  the  greater  part  of  that  monk's  performance  is  an  absurd  romance, 
and  supported  by  no  evidence  of  the  ancient  vvriters(.3). 

b  Whom  some  name  Anam  (which  comes  pretty  near  the  Ennus  of  Planudes), 
some  Ascham,  and  others  Mathan. 

c     The  two  verses  which  begin  at  these  words,  and  end  wilh  the  following,  viz. 

(I)  Psal.  civ.  5.  (2)  Al  Zamakh.  al  Beidawi,  &c.      V.  D'Herbel    Bibl.  Orient. 

p.  516,  et  Manacc.  in  Ale.  p.  547.  (3)  V.  la  Vie  d'Esope,  par  M.  de  Mcziriac, 

et  Baylc,  Diet.  Hist.  Art.  Esopc.    Kern.  B. 


AL  KORAN.  203 

mother  carrieth  him  in  her  luomb  with  weakness  and  faiiUness*, 
and   he  is  weaned  in  two  years),  saying,  Be  gratelul   unto  me, 
and  to  thy  parents.      Unto  me  shall  all  come  to  be  judged.     But 
if  thy  parents  endeavour  to  prevail  on  thee  to  associate  with  me 
that  concerning  which  thou  hast  no   knowledge,  obey  them  not: 
bear  them  company  in  this  world  in  what  shall  be  reasonable'';  but 
follow  the  way  of  him  who  sincerely  turneth  unto  me''.    Hereafter 
unto   me  shall   ye  return,  and   then  will  1  declare   unto  you  that 
which  ye  have  done.  0  my  son,  verily  every  matter,  luhether  good 
or  bad,  though  it  be  of  the  weight  of  a  grain  of  mustard-seed,  and 
be  hidden  in  a  rock,  or  in  the  heavens,  or  in  the  earth,  God  will 
bring  the  same  to  light;  for  God  is  clear-sighted  and  knowing.    O 
my  son,  be  constant  at  prayer,  and  command  that  which  is  just,  and 
forbid  that  which  is  evil:  and  be  patient  under  the  afflictions  which 
shall  befall  thee;  for  this  w  aduty  absolutely  incumbent  o;i«if/ment. 
Distort  not  thy  face  out  of  contempt  to  men,  neither  walk  in  the 
earth   with  insolence;   for  God  loveth   no  arrogant,  vain-glorious 
person.      And  be  moderate  in  thy  pace:  and  lower  thy  voice;  for 
the  most  ungrateful  of  all  voices  surely  is   the   voice  of  asses'^. 
Do  ye  not  see  that  God  hath  subjected  whatever  is  in  heaven  and 
on  earth  to  your  service^  and  hath  abundantly  poured  on  you  his 
favours,  both  outwardly  and  inwardly''?     There  are  some  men 
who  dispute  concerning  God  without  knowledge,  and  without  a 
direction,  and   witliout  an   enlightening  book.      And   when  it   is 
said  unto  them.  Follow  that  which   God  hath  revealed,  they  an- 
swer, Nay,  we  will  follow  that  which  we  found  our  fathers  to  prac- 
tise.   What,  though  the  devil  invite  them  to  the  torment  of  hell? 
Whoever  resigneth  himself  unto  God,  being  a  worker  of  righteous- 
ness, taketh  hold  on  a  strong  handlet;  and  unto  God  belongeth  the 

And  theti  will  I  declare  unto  you  that  which  ye  have  done,  are  no  part  of  Lokman'd 
advice  to  his  son,  but  are  inserted  by  way  of  parenthesis,  as  very  pertinent  and  proper 
to  be  repeated  here,  to  show  the  lieinousncss  of  idolatry:  they  are  to  be  read  (except- 
ing some  additions)  in  the  twenty-ninth  chapter,  and  were  originally  revealed  on  ac- 
count of  Saad  Ebn  Abi  Wakkas,  as  has  been  already  observed(l). 

*  "  We  have  prescribed  sacred  duties  unto  man,  for  him  to  perform  towards  the 
authors  of  his  existence.  He  has  been  borne,  with  numerous  pains,  in  the  womb  of 
his  mother.  He  has  been  suckled  for  two  years.  Mortals,  be  grateful  for  our  benefits; 
be  beneficent  unto  your  parents.     ]  am  the  end  of  all  things." — Savary. 

a  That  is.  Show  them  all  deference  and  obedience,  so  far  as  may  be  consistent 
with  thy  duty  towards  God. 

b  The  person  paiiicularly  meant  here  was  Abu  Beer,  at  whose  persuasion  Saad 
had  become  a  Moslem. 

t  "  Bear  patiently  the  calamities  which  befall  thee.  They  aie  a  consequence  of 
the  eternal  decrees." — Savary. 

c     To  the  braying  of  which  animal  the  Arabs  liken  a  loud  and  disagreeable  voice. 

d     I.  e.  All  kinds  of  blessings,  regarding  as  well  the  mind  as  the  body. 

X  "  He  who  hath  devoted  iiis  heart  unto  Islainism  and  unto  virtue  hath  seized 
hold  of  an  immovable  pillar.  He  is  supported  upon  God,  the  end  of  all  things." — 
Savary. 

(1)  See  chap.  29,  p.  189,  Vol.  II,  and  the  notes  thereon. 


204  AL  KORAN. 

issue  of  all  things.  But  whoever  shall  be  an  unbeliever,  let  not 
his  unbelief  grieve  thee  :  unto  us  shall  they  return  ;  then  will  we 
declare  unto  them  that  which  they  have  done,  for  God  knoweth 
the  innermost  parts  of  the  breasts  of  men.  We  will  suffer  them 
to  enjoy  this  world  for  a  little  while  :  afterwards  we  will  drive 
them  to  a  severe  punishment.  If  thou  ask  them  who  hath  created 
the  heavens  and  the  earth,  they  will  surely  answer,  God.  Say, 
God  be  praised  !  but  the  greater  part  of  them  do  not  understand. 
Unto  God  belongeth  whatever  is  in  heaven  and  earth  :  for  God 
is  the  self-sufficient,  the  praise-worthy.  If  whatever  trees  are  in 
the  earth  were  pens,  and  he  should  after  that  swell  the  sea  into 
seven  seas  of  ink,  the  words  of  God  would  not  be  exhausted'* ; 
for  God  is  mighty,  and  wise.  Your  creation  and  your  resuscita- 
tion are  but  as  the  creation  and  resuscitation  of  one  soul'' : 
verily  God  both  heareth  and  seeth.  Dost  thou  not  see  that  God 
causeth  the  night  to  succeed  the  day,  and  causeth  the  day  to 
succeed  the  night,  and  compelleth  the  sun  and  the  moon  to  serve 
you  ?  Each  of  those  luminaries  hasteneth  in  its  course  to  a 
determined  period  :  and  God  is  well  acquainted  with  that  which 
ye  do.  This  is  declared  concerning  the  divine  knowledge  and 
power,  for  that  God  is  the  true  Being,  and  for  that  whatever  ye 
invoke,  besides  him,  is  vanity  ;  and  l^or  that  God  is  the  high, 
the  great  God.  Dost  thou  not  see  that  the  ships  run  in  the  sea, 
through  the  favour  of  God,  that  he  may  show  you  of  his  signs  ? 
Verily  herein  a7'e  signs,  unto  every  patient,  grateful  person. 
When  waves  cover  them,  like  overshadowing  clouds,  they  call 
upon  God,  exhibiting  the  pure  religion  unto  him*  ;  but  when  he 
bringeth  them  safe  to  land,  there  is  of  them  who  halteth  between 
the  true  faith  and  idolatry.  Howbeit,  none  rejecteth  our  signs, 
except  every  perfidious,  ungrateful  person,  O  men,  fear  your 
Lord,  and  dread  the  day  whereon  a  father  shall  not  make  satisfac- 
tion for  his  son,  neither  shall  a  son  make  satisfaction  for  his  father 
at  all  :  the  promise  of  God  is  assuredly  true.  Let  not  this  present 
life,  therefore,  deceive  you  ;  neither  let  the  deceiver'  deceive  you 
concerning  God.  Verily  the  knowledge  of  the  ho-ur  ofjudg- 
m,ent  is  with  God  ;  and  he  causeth  the  rain  to  descend  at  his  own 
appointed  time;  and  he  knoweth  what  is  in  the  wombs  of 
females.     No  soul  knoweth  what  it  shall  gain  on  the  morrow  ; 


a  This  passage  is  said  to  have  been  revealed  in  answer  (o  the  Jews,  who  insisted 
that  all  knowledge  was  contained  in  the  law(l). 

b  God  being  able  to  produce  a  million  of  wo'lds  by  the  single  word  Kun,  i.  e. 
Be,  and  to  raise  the  dead  in  general  by  the  single  word  Kum,  i.  e.  Arise. 

*  "  When  the  billows  cover  the  ship,  like  gloomy  mountains,  the  mariners  call 
upon  the  name  of  God  :  they  manifest  unto  him  a  sincere  faith." — Savary. 

c     viz.  The  devil. 

(1)  AlBeidawi. 


AL  KORAN.  205 

neither  doth  any  soul  know  in  what  land  it  shall  die*  :  but  God 
is  knowing  and  fully  acquainted  with  all  things. 


CHAPTER  XXXII. 

Intitled,  Adoration^  ;  Revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

A.  L.  M^  The  revelation  of  this  book,  there  is  no  doubt 
thereof,  is  from  the  LopD  of  all  creatures*.  Will  they  say, 
Mohammed  hath  forged  it  ?  Nay,  it  is  the  truth  from  thy  Lord, 
that  thou  mayest  preach  to  a  people,  unto  whom  no  preacher 
hath  come  before  thee'' ;  peradventure  they  will  be  directed.  It 
is  God  who  hath  created  the  heavens  and  the  earth,  and  whatever 
is  between  them,  in  six  days  ;  and  then  ascended  his  tlirone.  Ye 
have  no  patron  or  intercessor  besides  him.  Will  ye  not  therefore 
consider  ?  He  governeth  all  things  from  heaven  even  to  the 
earth  :  hereafter  shall  they  return  unto  him,  on  the  day  whose 
length  shall  be  a  thousand  years'',  of  those  which  ye  compute. 

a  In  this  passage  five  things  are  enumerated  which  are  known  to  God  alone  :  viz. 
The  lime  of  the  day  of  judgment ;  tlie  time  of  rain;  what  is  forming  in  the  womb,  as 
whether  it  be  male  or  female,  &c.;  what  shall  happen  on  the  morrow;  and  where  any 
person  shall  die.  These  the  Arabs,  according  to  a  tradition  of  their  prophet,  call  the 
five  keys  of  secret  knowledge.  The  passage,  it  is  said,  was  occasioned  by  al  Hareth 
Ebn  Amru,  who  propounded  questions  of  this  nature  to  Mohammed. 

As  to  the  last  particular,  al  Beidawi  relates  the  following  story.  The  angel  of  death 
passing  once  by  Solomon  in  a  visible  shape,  and  looking  at  ono  who  was  silting  with 
him,  the  man  asked  who  he  was,  and  upon  Solomon's  acquainting  him  that  it  was 
the  angel  of  death,  said.  He  seems  to  want  me  ;  wherefore  order  the  wind  to  carry 
me  from  hence  into  India  :  which  being  accordingly  done,  the  angel  said  to  Solomon, 
I  looked  so  earnestly  at  the  man  out  of  wonder;  because  I  was  commanded  to  take 
his  soul  in  India,  and  found  hifn  with  thee  in  Palestine. 

b  This  title  is  taken  from  tlie  middle  of  the  chapter,  where  the  believers  are  said 
to  fall  down  adoring. 

c     See  the  Prelim.  Disc.  §  III.  p.  75,  &c.  Vol.  I. 

•  "  The  Sovereign  of  the  universe  hath  caused  the  Koran  to  descend  from  heaven. 
This  book  ought  to  leave  no  doubt." — Savary. 

d     See  chap.  28,  p.  184,  Vol.  II. 

e  As  to  the  reconciliation  of  this  passage  with  another(l),  which  seems  contra* 
dictory,  see  the  Prelim.  Disc,  'i^  IV.  p.  96,  Vol.  I. 

Some,  however,  do  not  interpret  the  passage  before  us  of  the  resurrection,  but  sup- 
pose that  the  words  here  describe  the  making  and  executing  of  the  decrees  of  God, 

(1)  Chap.  70. 


206  AL  KORAN. 

This  is  he  who  knoweth  the  future,  and  the  present ;  the  mighty, 
the  mercilul.  //  is  he  who  hath  made  every  thing  which  he 
hath  created  exceeding  good  ;  and  first  created  man  of  clay,  and 
afterwards  made  his  posterity  of  an  extract  of  despicable  water'*; 
and  then  formed  him  into  prope?'  shape,  and  breathed  of  his  spirit 
into  him  ;  and  hath  given  you  the  senses  of  hearing  and  seeing, 
and  hearts  to  understand.  How  small  thanks  do  ye  return  ! 
And  they  say,  When  we  shall  lie  hidden  in  the  earth,  shall  we  be 
raised  thence  a  new  creature  ?  Yea,  they  deny  the  meeting  of 
their  Lord  at  the  resurrection.  Say,  The  angel  of  death'',  who 
is  set  over  you,  shall  cause  you  to  die  :  then  shall  ye  be  brought 
back  unto  your  Lord.  If  thou  couldest  see,  when  the  wicked 
shall  bow  down  their  heads  before  their  Lord,  saying,  0  Lord, 
we  have  seen,  and  have  heard  :  suffer  us  therefore  to  return  into 
the  world,  and  we  will  work  that  which  is  right  ;  since  we  are 
now  certain  of  the  truth  of  what  hath  been  preached  to  us  : 
thou  wouldst  see  an  amazing  sight.  If  we  had  pleased,  we 
had  certainly  given  unto  every  soul  its  direction  :  but  the  word 
V)hich  hath  proceeded  from  me  must  necessarily  be  fulfilled, 
when  Isaid,  Verily  I  will  fill  hell  with  genii  and  men,  altogether^ 
Taste  therefore  the  torment  prepared  for  yow,  because  ye  have 
forgotten  the  coming  of  this  your  day  :  we  also  have  forgotten 
you  ;  taste  therefore  a  punishment  of  eternal  duration,  for  that 
which  ye  have  wrought.  Verily  they  only  believe  in  our  signs, 
who,  when  they  are  warnetl  thereby,  fall  down  adoring,  and 
celebrate  the  praise  of  their  Lord,  and  are  not  elated  with  pride: 
their  sides  are  raised  from  their  beds,  calling  on  their  Lord  with 
fear  and  with  hope  ;  and  they  distribute  alms  out  of  what  we  have 
bestowed  on  them.     No  soul''  knoweth  the  complete  satisfaction'' 

which  are  sent  down  from  heaven  to  earth,  and  are  returned  (or  ascend,  as  the  verb 
properly  signifies),  bacli  to  him,  after  they  have  been  put  in  execution,  and  present 
themselves,  as  it  were,  so  executed,  to  his  l^nowiedge,  in  the  space  of  a  day  with 
God,  but  with  man,  of  a  thousand  years.  Others  imagine  this  space  to  be  the  time 
which  the  angels,  who  carry  the  divine  decrees,  and  bring  them  back  executed,  take 
in  descending  and  re-asceuding,  because  the  distance  from  heaven  to  earth  is  a  jour- 
ney of  five  hundred  years  :  and  others  fancy  that  the  angels  biing  down  at  once  de- 
crees for  a  tliousand  years  to  come,  which  being  expired,  they  return  back  for  fresh 
orders,  &c.(l). 

a    i.  e.  Seed- 

b     See  the  Prehm.  Disc.  5  IV.  p.  S6,  Vol.  I. 

c     See  chap.  7,  p.  338,  Vol.  I.,  and  chap.  11,  p.  23,  Vol.  II. 

d  Not  even  an  angel  of  those  who  approach  nearest  God's  throne,  nor  any  pro- 
ph-et  who  hath  been  sent  by  him(2). 

e  Literally,  The  joy  of  the  eyes.  The  commentators  fail  not,  on  occasion  of  this 
passage,  to  produce  that  saying  of  their  prophet,  which  was  originally  none  of  his 
own ;  God  sailh,  1  have  prepared  for  my  righteous  servants  what  eye  hath  not 
seen,  nor  hath  ear  heard,  nor  hath  entered  into  the  heart  of  man  to  conceive. 

(1)  AlBeidawi.  (2)  Idem. 


AL  KORAN. 


207 


which  is  secretly  prepared   for  them,  as  a  reward  for  that  which 
they  have  wrought.     Shall  he,  therefore,  who  is  a  true  believer, 
be  as  he  who  is  an  impious  transgressor  ?     They  shall  not  be  held 
equal.      As  to  those  who  believe,  and  do  that  which  is  right,  they 
shall  have  gardens  o^ perpetual  abode,  an  ample  recompense  for 
that  which  they  shall  have  wrought  :  but  as  for  those  who  im- 
piously transgress,  their  abode  shall  be  hell  fire  ;  so  often  as  they 
shall  endeavour  to  get  thereout,  they  shall  be  dragged  back  into 
the  same,  and  it  shall  be  said  unto  them,  Taste  ye  the  torment  of 
hell  fire,  which   ye  rejected  as  a  falsehood.      And  we  will  cause 
them  to  taste  the  nearer   punishment  of  this  laorld,  besides  the 
more  grievous  punishment  of  the  next  ;  perad venture  they  will 
repent.     Who  is  more  unjust  than  he  who  is  warned  by  the  signs 
of  his  Lord,  and  then  tiirneth  aside  from   the  same  ?     We  will 
surely  take  vengeance  on  the  wicked.      We  heretofore  delivered 
the  book  of  the  law  unto  Moses  ;  wherefore  be  not  thou  in  doubt 
as  to  the  revelation  thereof"  :  and  we  ordained  the  same  to  be  a 
direction  unto  the  children  of  Israel  ;  and  we  appointed  teachers 
from  among  them,  who  should  direct  the  jieople-nX  our  command, 
when  they  had  persevered  with  patience,  and  had  firmly  believed 
in  our  signs.      Verily  thy  Lord  will  judge  between  them,  on  the 
day  of  resurrection,  concerning  that  wherein  they  have  disagreed. 
Is  it  not    known   unto   them   how  many    generations   we  have 
destroyed  before   them,  through   whose  dwellings  they  walk''  ? 
Verily  herein  are  signs  :  will  they  not  therefore  hearken  ?     Do 
they  not  see  that   we  drive   rain   unto  a  land    bare   of  grass  and 
parched  up,  and  thereby  produce  corn,  of  which  their  cattle  eat, 
and  themselves  also  ?     Will   they  not  therefore  regard  ?     The 
infidels  ssy  tothe  true  believers,  When  ivill  this  decision  be  made 
beticeen  us,  if  ye  speak  truth  ?     Answer,  On   the  day  of  that 
decision^  the  faith  of  those  who  shall  have  disbelieved  shall  not 
avail  them  ;  neither  shall  they  be  respited  ani/  longer.     Where- 
fore avoid   them,  and  expect   the  issue  :  verily   they  expect  to 
obtain  some  advantage  over  thee. 

a  Or,  as  some  inierpiet  it,  of  the  revelation  of  the  Koran  to  thyself;  since  the 
delivery  of  the  law  (o  Moses  proves  that  the  levelation  of  tlie  Koran  to  thee  is  not 
the  first  instance  of  the  kind.  Others  think  the  words  should  be  translated  thus,  JBe 
not  thou  in  doubt  as  to  thy  meeting  of  that  prophet,  supposing  that  the  interview 
between  Moses  and  Mohammed  in  the  sixth  heaven,  when  the  latter  took  his  night 
journey  thither,  is  here  intended(l). 

b  The  Mcccans  frequently  passing  by  the  places  where  the  Adites,  Thamudiles, 
Midianites,  Sodomites,  &c.,  once  dwelt. 

c  That  is,  On  the  day  of  judgment :  though  some  suppose  the  day  here  intended 
to  be  that  of  the  victory  at  Bcdr,  or  else  that  ot  the  taking  of  Mecca,  when  several  of 
those  who  had  been  proscribed  were  put  to  death  without  remis8ion(2). 

(1)  Al  P.eidawi.  (2)  See  the  Prelim.  Disc.  'J  If.  p.  71,  Vol.  1. 


208  AL  KORAN. 


CHAPTER  XXXIII. 

Intitled,  The  Confederates''  ;  revealed  at  Medina. 

In  the  name  of  the  most  merciful  God.   • 

0  Prophet,  fear  God,  and  obey  not  the  unbelievers  and 
the  hypocrites'* :  verily  God  is  knowing  and  wise.  But 
follow  that  which  is  revealed  unto  thee  from  thy  Lord  ;  for 
God  is  well  acquainted  with  that  which  ye  do  :  and  put  thy 
trust  in  God  ;  for  God  is  a  sufficient  protector*.  God  hath 
not  given  a  man  two  hearts  within  him  ;  neither  riath  he  made 
your  wives  (somepf  whom  ye  divorce,  regarding  them  thereafter 
as  your  mothers)  your  true  mothers;  nor  hath  he  made  your 
adopted    sons    your     true    sons''.      This    is    your     saying    in 

a  Part  of  this  chapter  was  revealed  on  occasion  of  the  war  of  the  Ditch,  which 
happened  in  the  fifth  year  of  the  Hejra,  when  Medina  was  besieged,  for  above  twenty 
days,  by  the  joint  and  confederate  forces  of  several  Jewish  tribes,  and  of  the  inhabit- 
ants of  Mecca,  Najd,  and  Tehama,  at  the  instigation  of  the  Jews  of  the  tribe  of 
Nadhir,  who  had  been  driven  out  of  their  settlement  near  Medina,  by  Mohammed, 
the  year  bcfore(l). 

b  It  is  related  that  Abu  Sofian,  Acrema  Ebn  Abi  Jahl,  and  Abul'  A'war  al  Sa- 
lami having  an  amicable  interview  with  Mohammed,  at  which  were  present  also  Ab- 
dallah  Ebn  Obba,  Moatteb  Ebn  Kosheir,  and  Jadd  Ebn  Kais,  they  proposed  to  the 
prophet,  that  if  he  would  leave  off  preaching  against  the  worship  of  their  gods,  and 
acknowledge  them  to  be  mediators,  they  would  give  him  and  his  Lord  no  farther  dis- 
turbance; upon  which  these  words  were  revealed(2). 

*  "  Put  thy  confidence  in  him.     His  protection  is  a  powerful  shield." — Savary. 

c  This  passage  was  revealed  to  abolish  two  customs  among  the  old  Arabs.  The 
first  was  their  manner  of  divorcing  their  wives,  when  they  had  no  mind  to  let  them 
go  out  of  their  house,  or  to  marry  again :  and  this  the  husband  did  by  saying  to  the 
woman.  Thou  art  henceforward  tome,  as  the  back  of  7ny  mother,-  after  which  words 
pronounced  he  abstained  from  her  bed,  and  regarded  her  in  all  respects  as  his  mother, 
and  she  became  related  to  all  his  kindred  in  the  same  degree  as  if  she  had  been  really 
so.  The  other  custom  was  (ho  holding  their  adopted  sons  to  be  as  nearly  related  to 
them  as  their  natural  sons,  so  that  the  same  impediments  of  marriage  arose  from  that 
supposed  relation,  in  the  prohibited  degrees,  as  it  would  have  done  in  the  case  of  a 
genuine  son.  The  latter  Mohammed  had  a  peculiar  reason  to  abolish,  viz.  his  mar- 
rying the  divorced  wife  of  his  freed  man  Zeid,  who  was  also  his  adopted  son ;  of 
which  more  will  be  said  by  and  by.  By  the  declaration  which  introduces  this  pas- 
sage, that  God  has  not  given  a  man  two  hearts,  is  meant,  that  a  man  cannot  have 
the  same  affection  for  supposed  parents,  and  adopted  children,  as  for  tkose  who  are 

(1)  V.  Abu'lfedse  Vit.  Moh.  p.  73,  et  Gagnier,  Vie  de  Mahomet,  1.  4,  c.  1. 

(2)  Al  Beidawi. 


AI.  KOKAN. 


209 


your  moullis:  but  God  speaketh  ihc  truth;  and  lie  directeth  the 
right  way.  Call  such  as  are  adopted,  the  sons  of  their  natural 
fathers:  this  ivill  be  more  just  in  the  sight  of  God.  And  if  ye 
know  not  their  fathers,  let  them  be  as  your  brethren  in  religion, 
and  your  companions:  and  it  shall  be  no  crime  in  you,  that  ye  err^ 
in  this  matter'';  but  that  shall  be  criminal  which  your  hearts 
purposely  design;  for  God  is  gracious  and  merciful.  The  pro- 
phet is  niglier  unto  the  true  believers  than  their  own  soulsH;  and 
his  wives  are  their  mothers'^.  Those  who  are  related  by  con- 
sanguinity are  nigher  of  kin  the  one  of  them  unto  the  others,  ac- 
cording to  the  book  of  God,  than  the  other  true  believers,  and  the 
Mohajerun'':  unless  that  ye  do  what  is  fitting  and  reasonable  to 
your  relations  in  general.  This  is  written  in  the  book  of  God*^. 
Remember  when  we  accepted  their  covenant  from  the  prophets*", 

really  so.  They  tell  us  the  Arabs  used  to  say,  of  a  prudent  and  acute  person,  that 
he  had  two  hearts ;  whence  one  Abu  Mamer,  or,  as  oilier^  write,  Jemil  Ebn  Asad 
al  Fihri,  was  surnacned  Dhu'lkalbein,  or  the  man  with  two  hearts{l). 

a     Through  ignorance  or  mistake  ;  or,  That  ye  have  erred  tor  the  lime  past. 

*  "Restore  your  adopted  sons  unto  their  fathers.  This  action  is  equitable  iu  the 
sight  of  God.  If  ye  know  not  the  authors  of  tiieir  existence,  let  religion  impel  you 
to  cherish  them  as  your  brothers,  as  your  kindred.  If  by  an  involuntary  error  ye 
deviate  from  the  precept,  it  shall  not  render  you  culpable." — Savary. 

b  Commanding  them  nothing  but  what  is  lor  their  interest  and  advantage,  and 
being  more  solicitous  for  their  present  and  future  happiness  even  than  themselves  ; 
for  which  reason  he  ought  to  be  dear  to  them,  and  deserves  their  utmost  love  and  re- 
spect. In  some  copies  these  words  are  added,  Jlnd  he  is  a  father  unto  them;  every 
prophet  being  the  spiritual  father  of  his  people,  who  are  therefore  brethren.  It  is  said 
that  this  passage  was  revealed  on  some  of  Mohammed's  tbllowers  telling  him,  wheQ 
he  summoned  them  to  attend  him  in  the  expedition  of  Tabuc(2),  that  they  would  ask 
leave  of  their  fathers  and  mothers(3). 

t  "  The  prophet  loveth  the  true  believers  more  than  they  love  themselves." — 
Savary. 

c  Though  the  spiritual  relation  between  Mohammed  and  his  people,  declared  in 
the  preceding  words,  created  no  impediment  to  prevent  his  taking  to  wife  such  wo- 
men among  them  as  he  thought  fit ;  yet  the  commentators  are  of  opinion  that  they 
are  here  forbidden  to  marry  any  of  his  wives(4). 

d  These  words,  which  also  occur,  excepting  the  latter  pait  of  the  sentence,  in 
the  eighth  chapter,  abrogate  that  law  concerning  inheritances  published  in  the  same 
chapter,  whereby  the  Mohajerun  and  Ansars  were  to  be  the  heirs  of  one  another, 
exchjsive  of  their  nearer  relations  who  were  infidels(5). 

e  i.  e.  In  the  preserved  Table,  or  the  Koran  ;  or,  as  others  suppose,  in  the  Penta- 
teuch. 

f  Jallalo'ddin  supposes  tliis  covenant  was  made  when  Adam's  posterity  were 
drawn  forth  from  his  loins,  and  appeared  before  God  like  small  ants(6):  but  Marracci 
conjectures  that  the  covenant  here  meant  was  the  same  which  the  Talmudists  pretend 
all  the  prophets  entered  into  with  God  on  mount  Sinai,  where  they  were  all  assembled 
in  person  with  Moses(7). 

(1)  Al  Beidawi,  Jallalo'ddin,  &c.  (2)  See  chap.  9,  p.  382,  Vol.  I.  (3)  AI 

Beidawi.  (4)  See  the  Prelim.  Disc.  §  VI.  p.  143,  Vol.  I.  (5)  See  chap.  8, 

p.  374,  Vol.  I.  (6)  See  chap.  7,  p.  359,  Vol.  I.  (7)  See  chap.  3,  pp.  244,  245, 

Vol.  I. 

Vol.  II.— 2  13 


310  "  AL  KORAN. 

and  from  thee,  O  Mohammed^  and  from  Noah,  and  Abraham, 
and  Moses,  and  Jesus  the  son  of  Mary,  and  received  from  them 
a  firm  covenant";  that  dod  may  examine  the  speakers  of  truth 
concerning  their  veracity*^:  and  he  hath  prepared  a  painful  tor- 
ment for  the  unbelievers.  0  true  believers,  remember  the  favour 
of  God  towards  you,  when  armies  of  infidels  came  against  you% 
and  we  sent  against  them  a  wind,  and  hosts  of  angels  which  ye 
saw  nof:  and  God  beheld  that  which  ye  did.  When  they  came 
against  you  from  above  you,  and  from  below  you%  and  when 
your  sight  became  troubled,  and  your  hearts  came  even  to  your 
throats  for  fear,  and  ye  imagined  of  God  various  imaginations*". 
There  were  the  faithful  tried,  and  made  to  tremble  with  a  violent 
trembling.  And  when  the  hypocrites,  and  those  in  whose  heart 
was  an  infirmity,  said,  God  and  his  apostle  have  made  you  no 
other  than  a  fallacious  promise^.      And  when  a  party  of  them^ 

a  Whereby  they  undertook  to  execute  their  several  commissions,  and  promised  to 
preach  the  religion  commanded  them  by  God. 

b  i.  e.  That  he  may  at  the  day  of  judgment  demand  of  the  prophets  in  what  man- 
ner they  executed  their  several  commissions,  and  how  they  were  received  by  their 
people :  or,  as  the  words  may  also  import,  that  he  may  examine  those  who  believed 
on  them,  concerning  their  belief,  and  reward  them  accordingly. 

c  These  were  the  forces  of  the  Koreish  and  the  tribe  of  Ghatfan,  confederated 
with  the  Jews  of  al  Nailhir  and  Koreidha,  who  besieged  Medina  to  the  number  of 
twelve  thousand  men,  in  the  expedition  called  the  war  of  the  ditch. 

d  On  (he  enemies'  approach,  Mohammed,  by  the  advice  of  Salman  the  Persian, 
ordered  a  deep  ditch  or  intrenchment  to  be  dug  round  Medina,  for  the  security  of  the 
city,  and  went  out  to  defend  it  with  three  thousand  men.  Both  sides  remained  in 
their  camps  near  a  month,  without  any  other  acts  of  hostility  than  shooting  of  ar- 
rows, and  slinging  of  stones  ;  lill,  in  a  winter's  night,  God  sent  a  piercing  cold  east 
wind,  which  benuthbed  the  limbs  of  the  confederates,  blew  the  dust  in  their  faces, 
extinguished  their  fires,  overturned  their  tents,  and  put  their  horses  in  disorder,  the 
angels  at  the  same  tiiue  crying  Allah  achar  round  about  their  camp  ;  whereupon 
Toleiha  Ebn  Khowailed,  the  Asadite,  said  ^\o\.\A,  Mohammed  is  going  to  attack  you 
with  inchantments,  wherefore  provide  for  your  safety  by  flight:  and  accordingly 
the  Koreish  first,  and  afterwards  the  Ghatfanites,  broke  up  the  siege,  and  returned 
home  ;  which  retreat  was  also  not  a  little  owing  to  the  dissensions  among  the  con- 
federate forces,  the  raising  and  fomenting  whereof  the  Mohammedans  also  ascribe  to 
God.  It  is  related  that  when  Mohammed  heard  that  his  enemies  were  retired,  he 
said,  I  have  obtained  success  by  means  of  the  east  wind  ;  and  Ad  perished  by  the 
west  wlnd{l). 

e  The  Ghatfanites  pitched  on  the  east  side  of  the  town,  on  the  higher  part  of  the 
valley  ;  and  the  Koreish  on  the  west  side,  on  the  lower  part  of  the  valley(2). 

f  The  sincere  and  those  who  were  more  firm  of  heart  fearing  they  should  not  be 
able  to  stand  the  trial  ;  and  the  weaker-hearted  and  hypocrites  thinking  themselves 
delivered  up  to  slaughter  and  destruction. 

g  The  person  who  uttered  these  words,  it  is  said,  was  Moatteb  Ebn  Kosheir,  who 
told  his  fellows  that  Mohammed  had  promised  then»  the  spoils  of  the  Persians  and 
the  Greeks,  whereas  now  not  one  of  them  dared  to  stir  out  of  their  intrenchment(3). 

h    viz.  Aws  Ebn  Keidhi,  and  his  adherents. 

(1)  Al  Beidawi,  Abulf.  Vit.  Moh.  p.  77,  &c.  (2)  Idem.  (3)  Al  Beidawi. 

V.  Abulf.  ubi  sup.  p.  76. 


AL  KORAN. 


211 


said,  0  inhabitants  of  Yathreb%  there  is  no  place  of  security  lor 
you  here;  wherefore  return  home.     And  a  part  of  them  asked 
leave  of  the  prophet  to  depart,  saying,  Verily  our  houses  are  de- 
fenceless and  exposed  to  the  enemy:  but  they  were  not  defence- 
less; and  their  intention  was  no  other  than  to  fly.     If  the  city 
had  been  entered  upon  them  by  the  enemy  from  the  parts  adjacent, 
and  they  had  been  asked  to  desert  the  true  believers,  and  to  fight 
against  them  ;  they  had  surely  consented  thereto:  but  they  had 
not,  in  such  case,  remained  in  the  same'*  but  a  little  while.     They 
had  before  made  a  covenant  with  God,  that  they  would  not  turn 
their  backs=:  and  the  performance  of  their  covenant  with  God 
shall  be  examined  into  hereafter.     Say,  Flight  shall  not  profit 
you,  if  ye  fly  from  death  or  from  slaughter:  and  if  it  would,  yet 
shall  ye  not  enjoy  this  ivorld  but  a  little*.     Say,  Who  is  he  who 
shall  defend  you  against  God,  if  he  is  pleased  to  bring  evil  on 
you,  or  is  pleased  to  shoio  mercy  towards  you  ?    They  shall  find 
none  to  patronize  or   protect  them,  besides  God.      God  already 
knoweth  those  among  you  who  hinder  others  from  following  his 
apostle,  and  who  say  unto  their  brethren.  Come  hither  unto  us; 
and  who  come  not  to  battle,  except  a  little'^;   being  covetous  to- 
wards you*':  but  when  fear  cometh  on  them,  ihou  seest  them  look 
unto  thee  for  assistance,  their  eyes  rolling  about,  like  the  eyes 
of  him  who  fainteth  by  reason  of  the  agonies  o/ death:  yet  when 
their  fear  is  past,  they  inveigh  against  you  with  sharp  tongues; 
being  covetous  of  the  best  aiid  most  valuable  part  of  the  spoils. 
These  believe  not  sincerely;  wherefore  God  hath  rendered  their 
works  of  no  avail;  and  this  is  easy  with  God.  They  imagined  that 
the  confederates  would  not  depart  and  raise  the  siege  .-and  if  the 
confederates  should  come  another  time,  they  would  wish  to  live 

a  This  was  the  ancient  and  proper  name  of  Medina,  or  of  the  teiritory  wherein  it 
stands.  Some  suppose  the  town  was  so  named  from  its  founder,  Yathreb,  the  son  of 
Kabiya,  the  son  of  Mahlayel,  the  son  of  Aram,  the  son  of  Seiu,  the  son  of  Noah ; 
though  others  tell  us  it  was  built  by  the  Ama!ekites(l). 

b  i.  e.  In  the  city;  or,  in  their  apostacy  and  rebellion,  because  the  Moslems  would 
surely  succeed  at  last. 

c  The  persons  meant  here  were  Banu  Haretha,  who  having  behaved  very  ill  and 
run  away  on  a  certain  occasion,  promised  they  would  do  so  no  more(2). 

*  "Say  unto  them,  Flight  will  be  useless  unto  you.  You  have  believed  that 
you  could  avoid  death,  by  shunning  the  battle  ;  but  little  shall  ye  benefit  by  your 
cpwardice." — Savary. 

d  Either  coming  to  the  army  in  small  numbers  ;  or  staying  with  them  but  a  little 
while,  and  then  returning  on  some  feigned  excuse;  or  behaving  ill  in  time  of  action. 
Some  expositors  fake  these  words  to  be  part  of  the  speech  of  the  hypocrites,  reflect- 
ing on  Mohammed's  companions  for  lying  idle  in  the  trenches,  and  not  attacking  the 
enemy. 

e  i.  e.  Sparing  of  their  assistance  eitlier  in  person  or  with  their  purse  ;  or,  being 
greedy  after  the  booty. 

(I)  Ahmed  Ebn  Yusol.     See  the  Prelim.  Di»c.  p.  28,  Vol.  I.  (2)  Al  Beidawi. 


212  AL  KORAN. 

in  the  deserts  among  the  Arabs  who  dwell  in  tents",  and  there  to 
inquire  after  news  concerning;  you;  and  although  they  were  with 
you  this  time,  yet  they  fought  not,  except  a  little*.  Ye  have  in 
the  apostle  of  God  an  excellent  example'',  unto  him  who  hopeth 
in  God,  and  the  last  day,  and  remembereth  God  frequently. 
When  the  true  believers  saw  the  confederatest,  they  said.  This  is 
what  God  and  his  apostle  have  foretold  us*=;  and  God  and  his 
apostle  have  spoken  the  truth:  and  it  only  increased  their  faith 
and  resignation.  Of  the  true  believers  some  men  justly  per- 
formed what  they  had  promised  unto  God*^;  and  some  of  them 
have  finished  their  course^  and  some  of  them  wait  the  sam.e  ad- 
vantage^;  and  they  change  not  their  promise  by  deviating 
therefrom  in  the  least :  that  God  may  reward  the  just  perform- 
ers of  their  covenant  for  their  fidelity  ;  and  n\^y  punish  the 
hypocritical,  if  he  pleaseth,  or  may  be  turned  unto  them  ;  for  God 
is  ready  to  forgive,  and  merciful.  God  hath  driven  back  the 
infidels  in  their  wrath  :  they  obtained  no  advantage  ;  and  God 
was  a  sufficient  protector  unto  the  faithful  in  battle  ;  for  God  is 
strong  and  mighty.  And  he  hath  caused  such  of  those  who  have 
received  the  scriptures,  as  assisted  the  confederates,  to  come 
down  out  of  their  fortresses^,  and  he  cast  into  their  hearts  terror 

a    That  tliey  mi£;ht  be  absent,  an<l  not  obliged  to  go  to  war. 

*  "  God  knowelh  those  who  stop  the  believers,  and  who  engage  them  to  follow 
their  party.  Few  are  there  who  march  under  the  banner  of  the  faiih.  They  are 
jealous  of  your  happiness.  In  the  midst  of  alarms  thou  seest  them  turn  their  looks 
towards  the  prophet,  and  roll  (heir  eyes  like  unto  him  who  is  environed  by  the  shadow 
ofdeath.  Scarcely  are  their  fears  dispelled,  before,  inspired  by  envy,  they  rend  thee 
with' their  keen-edged  tongues.  They  have  no  faith.  God  will  annihilate  their 
works.  This  is  easy  unto  God.  The  conspirators  imagined  themselves  to  be  in- 
vincible. If  they  return  they  will  join  with  the  Arabs  of  the  desert,  They  watch 
your  doings.  Were  they  to  be  of  your  party,  few  among  them  would  march  under 
your  banner." — Savary. 

b  viz.  Of  firmness  in  time  of  danger,  of  confidence  in  the  divine  assistance,  and 
of  piety  by  fervent  prayer  for  the  same. 

t  "  At  the  sight  of  the  conspirators,  the  believers  exclaimed." — Savary. 

c  Namely,  That  we  must  not  expect  to  enter  paradise,  without  undergoing  some 
trials  and  tiibulations(l).  There  is  a  tradition  that  Mohammed  actually  foretold  thi.s 
expedition  of  the  confederates  some  time  before,  and  the  success  of  it(2). 

d  By  standing  firm  with  the  prophet,  and  strenuously  opposing  the  enemies  of  the 
true  religion,  according  to  their  engagement. 

e  Or,  as  fhe  words  may  be  translated,  have  fulfilled  their  vow,  or  paid  their 
debt  to  nature,  by  falling  martyrs  in  baUle  ;  as  did  Hamza,  Mohammed's  uncle, 
Masab  Ebn  Omair,  and  Ans  Ebn  al  Nadr(3),  who  were  slain  at  the  battle  of  Ohod. 
The  martyrs  at  the  war  of  the  ditch  were  six,  including  Sand  Ebn  Moadh,  who  died 
of  his  wound  about  a  month  after(4). 

f    As  Othman  and  Telha(5). 

g  These  were  the  Jews  of  the  tribe  of  Koreidha,  who,  (hough  they  were  in  league 
with  Mohammed,  had,  at  the   incessant  persuasion  of  Caab  Ebn  Asad,  a  principal 

(1)  See  chap.  2,  p.  218,  chap.  3,  p.  254,  Vol.  1.;  chap.  29,  p.  189,  &c.  Vol.  II. 

(2)  Al  Beidawi.        (3)  Idem.         (4)  Abulf.  Vit.  Moh.  p.  79.         (5)  Al  Beidawi. 


AL  KORAN.  213 

and  dismay'^:  a  part  of  them  ye  slew,  and  a  part  ye  made  cap- 
tives ;  and  God  hath  caused  you  to  inherit  their  land,  and  their 
houses,  and  their  wealth'^,  and  a  land  on  which  ye  have  not  trod- 
den*=;  for  God  is  almighty.  O  prophet,  say  unto  thy  wives,  If 
ye  seek  this  present  life,  and  the  pomp  thereof,  come,  I  will 
make  a  handsome  provision  for  you,  and  I  will  dismiss  you  with 
an  honourable  dismission'':  but  if  ye  seek  God  and  his  apostle, 

man  among;  them,  ppi Tidiouply  gone  over  to  hia  enemies  in  this  war  of  the  ditch ;  and 
were  severely  punished  for  it.  For  the  next  morning  after  Iho  confederate  forces 
iiad  decamped,  Moiiamtned  and  liis  men  returned  to  Medina,  and  laying  down  their 
arms,  bep^an  to  refresh  themselves  after  their  fatigue ;  upon  which  Gabriel  came  to 
the  prophet,  and  asked  him  whether  he  had  suffered  his  people  to  lay  down  their 
arins,  when  the  angels  had  not  laid  down  theirs  ;  and  ordered  him  to  go  immediately 
against  the  Koradhites,  assuring  him  that  himself  would  lead  the  way.  Mohammed, 
in  obedience  to  the  divine  command,  having  caused  public  proclamation  to  be  made 
that  every  one  should  pray  that  afternoon  for  success  against  the  sons  of  Koreidha, 
set  forward  on  the  expedition  without  loss  of  time  ;  and  being  arrived  at  the  fortress 
of  the  Koradhites,  besieged  them  for  twenty-five  days  ;  at  the  end  of  which  those 
people,  being  in  great  terror  and  distress,  capitulated,  and  at  length,  not  daring  to 
trust  to  Mohammed's  mercy,  surrendered  at  the  discretion  of  Saad  Ebn  Moadh(l), 
hoping  that  he,  being  the  prince  of  the  tribe  of  Aws,  their  old  friends  and  confede- 
rates, would  have  some  regard  for  them  :  but  they  were  deceived  ;  for  Saad  being 
greatly  incensed  at  their  breach  of  faith,  had  begged  of  God  that  he  might  not  die 
of  the  wound  he  had  received  at  the  ditch,  till  he  saw  vengeance  taken  on  the  Ko- 
radhites, and  therefore  adjudged  that  the  men  should  be  put  to  the  sword,  the  women 
and  children  made  slaves,  and  their  goods  be  divided  among  the  Moslems  ;  which 
sentence  Mohammed  had  no  sooner  heard,  than  he  cried  out.  That  Saad  had  pro- 
nounced  the  sentence  of  God:  and  the  same  was  accordingly  executed,  the  number 
of  the  men  who  were  slain  amounting  to  six  hundred,  or,  as  others  say,  to  seven 
hundred,  or  very  near  ;  among  whom  were  Hoyai  Ebn  Akhtab,  a  great  enemy  of 
Mohammed's,  and  Caab  Ebn  Asad,  who  had  been  the  chief  occasion  of  the  revolt 
of  their  tribe  :  and  soon  after  Saad,  who  had  given  judgment  against  them,  died,  his 
wound,  which  had  been  skinned  over,  opening  again(2). 

a  This  was  the  work  of  Gabriel,  who,  according  to  his  promise,  went  before  the 
army  of  Moslems.  It  is  said  that  Mohammed,  a  little  before  he  came  to  the  settle- 
ment of  the  Koradhites,  asking  some  of  his  men  whether  any  body  had  passed 
them,  they  answered,  that  Dohya  Ebn  Kholeifa  the  C.ilbite  had  just  passed  by  them, 
mounted  on  a  white  mule,  with  housings  of  satin  :  to  which  he  replied,  That  person 
was  the  angel  Gahriel,  tvho  is  sent  to  the  sons  of  Koreidha,  to  shake  their  castles, 
and  to  strike  their  hearts  with  fear  and  consternation{^) . 

b  Their  immovable  possessions  Mohammed  gave  to  the  Mohajerin,  saying,  that 
the  Ansars  were  in  their  own  houses,  but  that  the  others  were  destitute  of  habita- 
tions. The  inovables  were  divided  among  his  followers,  but  he  remitted  the  fifth 
part,  which  was  usual  to  be  taken  in  other  cases(4). 

c  By  which  some  suppose  Persia  and  Greece  arc  meant  ;  others,  Khaibar ;  and 
otheis,  whatever  lands  the  Moslems  may  conquer  till  the  day  of  judgment(5). 

d  This  passage  was  revealed  on  Mohammed's  wives  asking  for  more  sumptuous 
clothes,  and  an  additional  allowance  for  their  expenses:  and  he  had  no  sooner  re- 
ceived it,  than  he  gave  them  their  option,  either  to  continue  with  him,  or  to  be  di-. 

(1)  Sec  chap.  8,  p.  .368,  Vol  I.  (2)  Al  Reidawi,  Abnlf.  Vit.  Moh.  p.  77,  &c. 

V.  Gagnier,  Vie  de  Mah.  1.  4,  c.  2.         (.3)  Ebn  Ishak.        (4)  Al  Biedawi.        (5)  Idem. 


214  AL  KORAN. 

and  the  life  to  come,  verily  God  hath  prepared  for  such  of  you 
as  work  righteousness  a  great  reward.      0  wives  of  the  prophet, 
whosoever  of  you  shall  commit  a  manifest  wickedness,  the  pun- 
ishment thereof  shaW  be  doubled  unto  her  twofold";  and 
XXII.    this  is  easy  with  God  :*  but  whosoever  of  you  shall  be 
obedient  unto  God  and  his  apostle,  and  shall  do  that 
which  is  right,  we  will  give  her  her  reward  twice'',  and  we  have 
prepared  for  her  an  honourable  provision  in  paradise.     O  wives 
of  the   prophet,  ye  are  not  as  other  women  :  if  ye  fear  God,  be 
not  too  complaisant  in  speech,    lest   he  should  covet,  in  whose 
heart  is  a  disease  of  incontinence  ;  but  speak  the  speech  which  is 
convenient*.     And  sit  still  in  your  houses  ;  and  set  not  out  your- 
selves with  the  ostentation  of  the  former /ewe  q/'ignorance'^:  and 
observe  the  appointed  times  of  prayer,  and  give  alms  ;  and  obey 
God,  and  his  apostle  ;  for  God  desireth  only  to  remove  from  you 
the  abomination  of  vanity ,  since  ye  are  the  household  of  the  pro- 
phet, and  to  purify  you  by  a  perfect  purification'*.      And  remem- 
ber that  which  is  read  in  your  houses,  of  the  signs  of  God,  and  of 
the  wisdom  revealed  in  the  Koran  ;  for  God  is  clear-sighted, 
and  well  acquainted  with  your  actions.      Verily  the  Moslems 
of  either  sex,  and  the  true  believers  of  either  sex,  and  the  devout 
men,  and  the  devout  women,  and  the  men  of  veracity,  and  the 
women  of  veracity,  and  the  patient  men,  and  the  patient  luomen, 
and  the  humble  vien,  and  the  humble  women,  and  the  alms-givers 

voiced,  beginning  with  Ayesha,  who  chose  God  and  his  apostle,  and  the  rest  fol- 
lowed iier  example  ;  upon  which  the  prophet  thanked  them,  and  the  following  words 
were  revealed;  viz.  It  shall  not  be  lawful  for  thee  to  take  other  women  to  wife  here- 
after  (I),  &c.  From  hence  some  have  concluded,  that  a  wife  wiio  has  her  option 
given  her,  and  chooses  to  stay  witli  her  husband,  shall  not  be  divorced  ;  though 
others  are  of  a  contrary  opinion (2). 

a  For  the  crime  would  he  more  enormous  and  unpardonable  in  them,  because  of 
their  superior  condition,  and  the  grace  which  they  have  received  from  God  ;  whence 
it  is  that  the  punishment  of  a  free  person  is  ordained  to  be  double  to  that  of  a  slave(3), 
and  prophets  are  more  severely  reprimanded  for  their  faults  than  other  men(4). 

b  Once  for  her  obedience,  and  a  second  time  for  her  conjugal  aflFection  to  the 
prophet,  and  handsome  behaviour  to  him. 

*  "  Wives  of  the  prophet,  ye  are  distinguished  above  other  women.  If  ye  have 
the  fear  of  the  Lord,  banish  from  your  speech  the  softnesses  of  love.  Let  the  man 
whose  heart  is  smitten  dare  not  to  hope.     Rely  with  a  noble  firmness." — Savary. 

c  That  is.  In  the  old  time  of  idolatry.  Some  suppose  the  times  before  the  flood, 
or  the  time  of  Abraham  to  be  here  intended,  when  women  adorned  themselves  with 
all  their  finery,  and  went  abroad  into  the  streets  to  show  themselves  to  the  men(5). 

d     The  pronouns  of  the  second  person  in  this  part  of  the  passage  being  of  the  mas- 
culine gender,  the  Shiites  pretend  the  sentence  has  noconnection  with  the  foregoing 
or  the  following  words  ;  and  will  have  it  that  by  the  household  of  the  prophet  are 
particularly  meant  Fatema  and  Ali,  and  their  two  sons  Hasan  and  Hosein,  to  whom 
.  these  words  are  directed(6). 

(1 )  See  after,  in  this  chap.  p.  218.  (2)  Al  Beidawi.  (3)  See  chap.  4,  p.  268, 

Vol.  I.  (4)  Al  Beidawi.  (5)  Idem.  (6)  Idem. 


AL  KORAN.  215 

of  either  sux,  and  the  men  who  fast,  and  the  women  who  fast, 
and  the  chaste  men,  and  the  chaste  ivomen,  and  those  of  either 
sex  who  remember  God  frequently  ;  for  them  hath  God  prepared 
forgiveness,  and  a  great  reward.  It  is  not  Jit  for  a  true  believer 
of  either  sex,  when  God  and  his  apostle  have  decreed  a  thing, 
that  they  should  have  the  liberty  of  choosing  a  different  matter 
of  their  own'':  and  whoever  is  disobedient  unto  God  and  his 
apostle  surely  erreth  with  a  manifest  error.  And  remember  when 
thou  saidst  to  him  unto  whom  God  had  been  g^acious^  and  on 
whom  thou  also  hadst  conferred  favours^  Keep  thy  wife  to  thyself, 
and  fear  God:  and  thou  didst  conceal  that  in  thy  mind  which  God 
had  determined  to  discover'',  and  didst  fear  men;  whereas  it  was 

a  This  verse  was  revealed  on  account  of  Zeinab  (or  Zenobia),  the  daughter  of 
Jahash,  and  wife  of  Zeid,  Mohammed's  freed-man,  whom  the  prophet  sought  in  mar- 
riage, but  received  a  repulse  from  the  lady  and  her  brother  Abdallah,  they  being  at 
first  averse  to  the  match  ;  for  which  they  are  here  reprehended.  Tiie  mother  of 
Zeinab,  it  was  said,  was  Amima,  the  daughter  of  Abd'almotalleb,  and  aunt  to  Mo- 
hammed (1). 

b  viz.  Zeid  Ebn  Haretha,  on  whom  God  had  bestowed  the  grace  early  to  become 
a  Moslem. 

c  By  giving  him  his  liberty,  and  adopting  him  for  thy  son,  &c. 
Zeid  was  of  the  tiibe  of  Calb,  a  branch  of  the  Khodaites,  descended  from  Hamyar 
the  son  of  Saba  ;  and  being  taken  in  his  childhood  by  a  party  of  freebooters,  was 
bought  by  Mohammed,  or,  as  others  say,  by  his  wife  Khadijah  before  she  mariied 
him.  Some  years  after,  Haretha,  hearing  where  his  son  wa*,  took  a  journey  to 
Mecca,  and  offered  a  considerable  sura  for  his  ransom  ;  whereupon  Mohammed  said. 
Let  Zeid  come  hither ;  and  if  he  chooses  to  go  with  you,  take  him  without  ran- 
S07n  :  but  if  it  be  his  choice  to  stay  with  me,  why  should  I  not  keep  him  ?  And 
Zeid  being  come,  declared  that  he  would  stay  with  his  master,  who  treated  him  as 
if  he  were  his  only  son.  Mohammed  no  sooner  heard  this  but  he  took  Zeid  by  the 
hand,  and  led  him  to  the  black  stone  of  the  Caaba,  where  he  publicly  adopted  him 
for  his  son,  and  constituted  him  his  heir ;  with  which  the  father  acquiesced,  and  re- 
turned home  well  satisfied.  From  this  time  Zeid  was  called  the  son  of  Mohammed, 
till  the  publication  of  Islam;  after  which  the  prophet  gave  him  to  wife  Zeinab(2). 

d  Namely,  thy  affection  to  Zeinab.  The  whole  intrigue  is  artfully  enough  un- 
folded in  this  passage  ;  the  story  is  as  follows: 

Some  years  after  his  marriage,  Mohammed  going  to  Zeid's  house  on  some  affair, 
and  not  finding  him  at  home,  accidently  cast  his  eyes  on  Zeinab,  who  was  then  in  a 
dress  which  discovered  her  beauty  to  advantage,  arid  was  so  smitten  at  the  sight,  that 
he  could  not  forbear  crying  out,  God  he  praised,  who  turneth  the  hearts  of  me7i  as 
he  pleaseth!  This  Zeinab  failed  not  to  acquaint  her  husband  with,  on  his  return 
home  ;  whereupon  Zeid,  after  mature  reflection,  thought  he  could  do  no  less  than 
part  with  his  wife,  in  favour  of  his  benefactor ;  and  therefore  resolved  to  divorce  her, 
and  acquainted  Mohammed  with  his  resolution  :  but  he,  apprehending  the  scandal  it 
might  raise,  offered  to  dissuade  him  from  it,  and  endeavoured  to  stifle  the  flames 
which  inwardly  consumed  him  ;  but  at  length,  his  love  for  her  being  authorized  by 
this  revelation,  he  acquiesced,  and  after  the  term  of  her  divorce  was  expired,  married 
her,  in  the  latter  end  of  the  fifth  year  of  the  Hejra(3). 

(I)  Al  Beidawi,  Jallalo'ddin.        (2)  Al  Jannabi.     V.  Gagnier,  Vie  de  Moh.  1.  4, c.  3. 
(3)  Al  Beidawi,  al  Jannabi,  &c. 


216  AL  KORAN. 

more  just  that  thou  shouldst  fear  God.     But  when  Zeid*  had 
determined  the  matter  concerninjj;  her,  and  had  resolved  to  di- 
vorce her^  we  joined   her  in  marriage  unto  thee'';  lest  a  crime 
should  be  charged  on  the  true  believers,  in  marrying  the  wives 
of  their  adopted  sons,  when  they  have  determined  the  matter  con- 
cerning them*^:  and  the  command  of  God  is  to  be  performed.    No 
crime  is  to  be  charged  on  the  prophet,  as  to  what  God  hath  allowed 
him,  comformable  to  the  ordinance  of  God  with  regard  to  those 
who  preceded  him   (for  the  command  of  God   is  a  determinate 
decree),  who  brought  the  messages  of  God,  and  feared  him,  and 
feared   none  besides   God  :   and   God   is  a  sufficient  accountant, 
Mohammed  is  not  the  father  of  any  man  among  you  ;   but  the 
apostle  of  God,  and  the  seal  of  the  prophets*  :  and  God  knoweth 
all   things.     0   true   believers,  remember   God   with   a  frequent 
remembrance,   and   celebrate   his  praise   morning  and   evening. 
It  is  he  who  is  gracious  unto  you,  and  his  angels  intercede  for 
you,  that  he  may  lead  you  forth  from  darkness  into  light  ;   and 
he  is  merciful  towards  the  true  believers.      Their  salutation,  on 
the  day  whereon  they  shall  meet  him,  shall  be,  Peace!   and  he 
hath  prepared  for  them  an  honourable  recompense.     O  prophet, 
verily  we  have  sent  thee  to  be  a  witness,  and  a  bearer  of  good 
tidings,  and  a  denouncer  of  threats,  and  an  inviter  unto  God, 
through  his  good  pleasure,  and  a  shining  light.     Bear  good  tidings 
therefore  unto  the  true  believers,  that  they  shall  receive  great 
abundance  from   God.      And  obey  not   the  unbelievers,  and   the 
hypocrites,  and  mind  not  their  evil  treatment :  but  trust  in  God  ; 
and  God  is  a  sufficient  protectort.     0  true  believers,  when  ye 
'  marry  women  who  are  believers,  and  afterwards  put  them  away, 
before  ye  have  touched  them,  there  is  no  term  prescribed  you  to 
fulfil  towards  them''  after  their  divorce  :  but  make  them  a  pre- 

a  It  is  observed  that  this  is  the  only  person,  of  all  Mohammed's  companions, 
whose  name  is  mentioned  in  the  Koran. 

b  Whence  Zeinab  used  to  vaunt  herself  above  the  prophel's  other  wives,  saying, 
that  God  had  made  the  match  between  Mohammed  and  herself,  whereas  their 
matches  were  made  by  their  relations(l). 

c  For  this  feigned  relation,  as  has  been  observed,  created  an  impediment  of  mar- 
riage among  the  old  Arabs  within  the  prohibited  degrees.  La  the  same  manner  as  if 
it  had  been  real ;  and  therefore  Mohammed's  marrying  Zeinab,  who  had  been  his 
adopted  son's  wife,  occasioned  great  scandal  among  his  followers,  which  was  much 
heightened  by  the  Jews  and  hypocrites  :  but  the  custom  is  here  declared  unreasona- 
ble, and  abolished  for  the  future. 

*  (The  Mahometans  consider  Mahomet  as  the  seal  of  the  prophets,  Khatem  El- 
nabiin.  They  say  that  he  came  to  confirm  the  mission  of  those  who  preceded  him, 
and  that  he  has  had  no  successor. — Savary). 

\  "  Obey  neither  the  unbelievers  nor  the  impious.  Injure  them  not.  Put  thy 
trust  in  God  :  his  protection  is  a  sure  refuge." — Savary. 

d    That  is,  Ye  are  not  obliged  to  keep  them  any  certain  time  before  ye  dismiss 

(3)  Al  Beidawi,  al  Jannabi,  &c. 


AL  KORAN.  217 

sent",  and  dismiss  them  freely,  with  an  honourable  dismission. 
0  prophet,  we  have  allowed  thee  thy  wives  unto  whom  thou  hast 
given  their  dower,  and  also  the  slaves  which  thy  right  hand 
possesseth,  of  the  booty  which  God  hath  granted  thee"' ;  and  the 
daughters  of  thy  uncle,  and  the  daughters  of  thy  aunts,  both  on 
thy  father's  side,  and  on  thy  mother's  side,  who  have  fled  with 
thee  from  Mecca'^,  and  any  other  believing  woman,  if  she  give 
herself  unto  the  prophet''  ;  in  case  the  prophet  dcsireth  to  take 
her  to  wife.  This  is  a  peculiar  privilege  granted  unto  thee, 
above  the  rest  of  the  true  believers^  We  know  what  we  have 
ordained  them  concerning  their  wives,  and  the  slaves  which  their 
right  hands  possess  :  lest  it  should  be  deeincd  a  crime  in  thee  to 
make  use  of  the  privilege  granted  thee*  ;  for  God  is  gracious 
a7id  merciful.  Thou  mayest  postpone  the  turn  of  such  of  thy 
wives  as  thou  shalt  please,  in  beiyig  called  to  thy  bed ;  and  thou 
mayest  take  unto  thee  her  whom  thou  shalt  please,  and  her  whom 
thou  shalt  desire  of  those  whom  thou  shalt  have  before  rejected  : 
and  it  shall  be  no  crime  in  thee*".     This  will  be  more  easy,  that 

them,  as  ye  are  those  with  whom  the  marriage  has  been  con-summated.     See  chap.  2, 
Vol.  I. 

a  i.  e.  If  no  dower  has  been  assigned  Ihem  :  for  if  a  dower  has  been  assigned, 
the  husband  is  obliged,  according  to  the  Sonna,  to  give  the  woman  half  the  dower 
agreed  on,  besides  a  present(l).  This  is  still  to  be  understood  of  such  women  with 
whom  the  marriage  has  not  been  consummated. 

b  It  is  said,  therefore,  that  the  women  slaves  which  he  should  buy  are  not  in- 
cluded in  this  grant. 

c  But  not  the  others.  It  is  related  of  0mm  Hani,  the  daughter  of  Abu  Taleb, 
that  she  should  say.  The  apostle  of  God  courted  me  for  his  wife  ;  but  I  excused 
myself  to  him,  and  he  accepted  of  my  excuse :  afterwards  this  verse  was  revealed  ; 
but  he  was  not  thereby  alloioed  to  marry  me,  because  1  fled  not  with  him{2). 

It  may  be  observed  that  Dr  Prideaux  is  much  mistaken,  when  he  asserts  that 
Mohammed  in  this  chapter  brings  in  God  exempting  liim  from  the  law  in  the  fourth 
chapter(3),  whereby  the  Moslems  are  forbidden  to  marry  within  certain  degrees,  and 
giving  him  an  especial  privilege  to  take  to  wife  the  daughter  of  his  brother,  or  the 
daughter  of  his  sister(J). 

d  Without  demanding  any  dower.  According  to  a  tradition  of  Ebn  Abbas,  the 
prophet,  however,  married  no  woman  without  assigning  her  a  dower.  The  com- 
mentators are  not  agreed  who  was  the  woman  particularly  meant  in  this  passage ; 
but  they  name  four  who  are  supposed  to  have  Ihus  gii-en  themselves  to  the  prophet, 
viz.  Maimiina  Bint  al  Harclh,  Zeinab  Bint  Khozaima,  Ghozia  Bint  Jaber,  surnamed 
0mm  Shoraic  (which  three  he  actually  married),  and  Khawla  Bint  Hakim,  whom, 
as  it  seems,  he  rejected. 

e  For  no  Moslem  can  legally  marry  above  four  wives,  whether  free  women  or 
slaves;  whereas  Mohammed  is,  by  the  preceding  passage,  left  at  liberty  to  lake  as 
many  as  he  pleased,  though  with  some  restrictions. 

*  "Fear  not  to  be  culpable  in  using  tliy  rights." — Savory. 

f  By  this  passage  some  farther  privileges  were  granted  unto  Mohammed;  for, 
whereas  other  men  are  obliged  to  carry  themselves  equally  towards  their  wives(5), 

(1)  AI  Beidawi,  AlJannabi,  &c.  (2)  lidem.  (3)  Page  268,  Vol.  I. 

(4)  See  Prid.  Life  of  Mah.  p.  116.  (5)  See  Kor.  chap.  4,  p.  264,  &c.  Vol.  I. 

Vol.  II.— 2  C 


218  AL  KORAN. 

they  may  be  entirely  content,  and  may  not  be  grieved,  but  may 
be  well  pleased   witli  what  thou  shalt  give  every  of  them:   God 
knoweth  whatever  is  in  your  hearts;  and  God   is  knowing  and 
gracious.      It  shall  not  be  lawful  for  thee  to  take  other  women 
to  wife  hereafter",  nor  to  exchange  any  of  thy  wives  for  them*^, 
although  their  beauty  please  thee;   except  the  slaves  whom  thy 
right  hand  shall  possess:  and  God  observeth  all  things,  0  true  be- 
lievers, enter  not  the  houses  of  the  prophet  unless  it  be  permitted 
you  to  eat  meat  with  him,  without  waiting  his  convenient  time; 
but  when  ye  are  invited  then  enter.   And  when  ye  shall  have  eaten, 
disperse  yourselves;  and  stay  not  to  enter  into  familiar  discourse; 
for  this  incommodeth  the  prophet.   He  is  ashamed  to  bid  you  de- 
part; but  God  is  not  ashamed  of  the  truth.     And  when  ye  ask  of 
the  propheV s  loives  what  ye  may  have  occasion  for,  ask  z7  of  them 
from  behind  a  curtain^      This  will  be  more  pure  for  your  hearts 
and  their  hearts.     Neither  is  \\.fit  for  you  to  give  any  uneasiness 
to  the  apostle  of  God,  or  to  marry  his  wives  after  him  for  ever'': 
for  this  would  be  a  grievous  thing  in  the  sight  of  God.    Whether 

in  case  Ihey  had  more  than  one,  particularly  as  to  the  duties  of  the  marriage  bed,  to 
which  each  has  a  right  to  be  called  in  her  turn,  (which  right  was  acknowledged  in 
the  most  early  ages(l),  )  and  cannot  take  again  a  wile  whom  they  have  divorced  a 
third  time,  till  she  has  been  married  to  another  and  divorced  by  him(2),  the  prophet 
was  left  absolutely  at  liberty  to  deal  with  them  in  these  and  other  respects  as  he 
thought  fit. 

a  The  commentators  differ  as  to  the  express  meaning  of  these  words.  Some  think 
Mohammed  was  thereby  forbidden  to  take  any  more  wives  than  nine,  which  number 
he  then  had,  and  is  supposed  lo  have  been  his  stint,  as  four  was  that  of  other  men ; 
some  imagine  that  after  this  prohibition,  though  any  of  the  wives  he  then  had  should 
die,  or  be  divorced,  yet  he  could  not  marry  another  in  her  room;  some  think  he  was 
only  forbidden  from  this  time  forward  to  marry  any  other  woman  than  one  of  the  four 
sorts  mentioned  in  the  preceding  passage;  and  others(3)  are  of  opinion  tliat  this 
verse  is  abrogated  by  the  two  preceding  verses,  or  one  of  them,  and  was  revealed  be- 
fore them,  though  it  be  read  after  them(4). 

b  By  divorcing  her  and  marrying  another,  Al  Zamakhshari  tells  us,  that  some  are 
of  opinion  this  prohibition  is  to  be  understood  of  a  particular  kind  of  exchange  used 
among  the  idolatrous  Arabs,  whereby  two  men  made  a  mutual  exchange  of  their 
wives,  without  any  other  formality. 

c  That  is.  Let  there  be  a  curtain  drawn  between  you,  or  let  them  be  veiled,  while 
ye  talk  with  them.  As  the  design  of  the  I'ormer  precept  was  to  prevent  the  imperti- 
nence of  troublesome  visitors,  the  design  of  this  was  to  guard  against  too  near  an  in- 
tercourse or  familiarity  between  his  wives  and  his  followers;  and  was  occasioned,  it 
is  said,  by  the  hand  of  one  of  his  companions  accidentally  touching  that  of  Ayesha, 
which  gave  the  prophet  some  uneasiness(5). 

d  i.  e.  Either  such  as  he  shall  divorce  in  his  lifetime,  or  his  widows  after  his 
death.  This  was  another  privilege  peculiar  to  the  prophet. 

It  is  related,  that  in  the  Khalifat  of  Omar,  Ashath  Ebn  Kais  married  the  woman 
whom  Mohammed  had  dismissed  without  consummating  his  marriage  with  her(6); 

(1)  See  Genes,  xxx.  14,  &c.  (2)  See  chap.  2,  p.  221,  Vol  1.  (3)  As  Abu'l 

Kasetu  Hebatallah.  (4)  Ai  Zamakh.  al  Beidawi,  Jallalo'ddin,  kc.  (5)  Al 

Beidawi.  (6)  See  before,  p.  217,  note  d. 


AL  KORAN.  219 

ye  tliviil2;e  a  thing  or  conceal  it,  verily  God  knov/eth  all  things. 
//  shdll  he  no  crime  in  them,  as  to  their  lathers,  or  their  sons,  or 
their  brolliers,  or  their  brothers'  sons,  or  their  sisters'  sons,  or 
their  women,  or  the  slaves  which  tlieir  right  hands  possess,  if  they 
speak  to  them  unveiled^:  and  fear  ye  God'';  for  God  is  witness  of 
all  tilings.  Verily  God  and  his  angels  bless  the  prophet.  0  true 
believers,  do  ye  also  bless  him,  and  salute  him  with  a  respectful 
salutation*^.  ^Ms  to  those  who  oifend  God  and  hisaj)ostle,  God  shall 
curse  them  in  this  world  and  in  the  next;  and  he  hath  prepared 
for  them  a  shameful  punishment.  And  they  who  shall  injure  the 
true  believers  of  either  sex,  without  tlieir  deserving  it,  shall  surely 
bear  the  guilt  of  calumny  and  a  manifest  injustice''.  0  prophet, 
speak  unto  thy  wives,  and  thy  daughters,  and  the  wives  of  the 
true  believers,  that  they  cast  tlieir  outer  garments'^  over  them 
loheu  they  walk  abroad;  {his  ivill  be  more  proper,  that  they  may 
be  known  to  be  'inatrojis  of  reputation^  and  may  not  be  affronted 
by  unseem,ly  words  or  actions.  God  is  gracious  and  merciful. 
Verily  if  the  hypocrites,  and  those  in  whose  hearts  is  an  infirmity, 
and  they  who  raise  disturbances  in  Medina,  do  not  desist,  wewill 
surely  stir  thee  up  against  them,  to  chastise  them,:  henceforth 
they  shall  not  be  suffered  to  dwell  near  thee  therein,  except  for  a 
little  time.,  and  being  accursed;  wherever  they  are  found  they 
shall  be  taken,  and  killed  with  a  ^c?2.e;"a/ slaughter,  according  to 
the  sentence  of  God  concerning  those  who  have  been  before; 
and  thou  shalt  not  find  any  change  in  the  sentence  of  God.  Men 
will  ask  thee  concerning  the  approach  of  the  last  hour;  answer, 
Verily,  the  knowledge  thereof  is  with  God  alone;  and  he  will  not 
inform  thee:  peradventure  the  hour  is  nigh  at  hand.  Verily  God 
hath  cursed  the  infidels,  and  hath  prepared  for  them  a  fierce  fire, 
wherein  they  shall  remain  for  ever:  they  shall  find  no  patron  or 
defender.  On  the  day  ivhereon  their  faces  shall  be  rolled  in  hell 
fire,  they  shall  say,  0  that  w^e  had  obeyed  God,  and  had  obeyed 
his  apostle!  And  they  shall  say,  0  Lokd,  verily  we.  have  obeyed 
our  lords,  and  our  great  men;  and  they  have  seduced  us  from  the 

upon  which  the  Klialif  at  first  was  thinking  to  stone  lier,  but  afterwards  changed  his 
mind,  on  its  being  represented  to  him  tliat  this  prohibition  related  only  to  such  women 
to  whom  tlie  prophet  had  gone  in(l). 

a     See  chap.  24,  p.  148,  Vol.  il. 

b     The  words  are  directed  to  the  prophet's  wives. 

c  Hence  the  Mohammedans  seldom  mention  liis  name  without  adding,  On  whom 
he  the  blessing  of  God  and  peace!  or  the  like  words. 

d  This  verse  was  revealed,  according  to  some,  on  occasion  of  certain  hypocrites 
who  had  slandered  Ali ;  or,  according  to  others,  on  occasion  of  those  who  falsely  ac- 
cused Ayesha(2),  &c. 

e  The  original  word  properly  signifies  the  huge  wrapjiers,  usually  of  while  linen, 
with  which  the  v/omeu  in  the  East  cover  themselves  from  head  to  foot  when  they  go 
abroad. 

(1 )  Al  Ucidawi.  (2)  See  chap.  24,  Vol.  II. 


220  AL  KORAN. 

right  way.  0  Lord,  give  them  the  double  of  our  punishment;  and 
curse  them  with  a  heavy  curse!  O  true  believers,  be  not  as  those 
who  injured  Moses;  but  God  cleared  him  ivom  the  scandal  w\\\Qki 
they  had  spoken  concerning  him^;  and  he  was  of  great  considera- 
tion in  the  sight  of  God^  0  true  believers,  fear  God,  and  speak 
words  well-directed*;  that  God  may  correct  your  works  for  you, 
and  may  forgive  you  your  sins:  and  whoever  shall  obey  God  and 
his  apostle  shall  enjoy  great  felicity.  We  proposed  the  faith  unto 
the  heavens,  and  the  earth,  and  the  mountains:  and  they  refused 
to  undertake  the  same,  and  were  afraid  thereof;  but  man  under- 
took it'':  verily  he  was  unjust  to  himself^  and  foolish**^:  that  God 

a  The  commentators  are  not  agreed  what  this  injury  was.  Some  say  that  Moses 
using  to  wash  himself  apart,  certain  malicious  people  gave  out  that  he  had  a  rupture, 
(or,  say  others,  that  he  was  a  leper,  or  a  hermaphrodite),  and  for  that  reason  was 
ashamed  to  wash  with  thenj;  but  God  cleared  him  from  this  aspersion,  by  causing  the 
stone  on  which  he  had  laid  his  clothes  while  he  washed  to  run  away  with  them  into 
the  camp,  whither  Moses  followed  it  naked;  and  by  that  means  the  Israelites,  in  the 
midst  of  whom  he  was  gotten  ere  he  was  aware,  plainly  perceived  the  falsehood  of 
the  report.  Others  suppose  Karun's  accusation  of  Moses  is  here  iiitended(l),  or  else 
the  suspicion  of  Aaron's  murder,  which  was  cast  on  Moses  because  he  was  with  him 
when  he  died  on  mount  Hor;  of  which  latter  he  was  justified  by  the  angels  bringing 
his  body  and  exposing  it  to  public  view,  or,  say  some,  by  the  testimony  of  Aaron  him- 
self, who  was  raised  to  life  for  that  purpose(2). 

The  passage  is  said  to  have  been  occasioned  by  some  reflections  which  were  cast  on 
Mohammed,  on  his  dividing  certain  spoils;  and  that  when  they  came  to  his  ear,  he 
said,  God  he  merciful  unto  my  brother  Moses;  he  was  wronged  more  than  this,  and 
bore  it  ivith  patience (3). 

b  Some  copies  for  inda  read  abda,  according  to  which  the  words  should  be  trans- 
lated, Jlnd  he  was  an  illustrious  servant  of  God. 

*  "  O  believers,  fear  the  Lord.     Let  truth  govern  your  speech." — Savary. 

c  By  faith  is  here  understood  entire  obedience  to  the  law  of  God,  which  is  repre- 
sented to  be  of  so  high  concern  (no  less  than  eternal  happiness  or  misery  depending 
on  the  observance  or  neglect  thereof),  and  so  difficult  in  the  performance,  that  if  God 
should  propose  the  same,  on  the  conditions  annexed,  to  the  vaster  parts  of  the  crea- 
tion, and  they  had  understanding  to  coniprehend  the  offer,  they  would  decline  it,  and 
not  dare  to  take  on  them  a  duty,  the  failing  wherein  must  be  attended  with  so  terrible 
a  consequence;  and  yet  man  is  said  to  have  undertaken  it,  notwithstanding  his  weak- 
ness and  the  infirmities  of  his  nature.  Some  imagine  this  proposal  is  not  hypothetical, 
but  was  actually  made  to  the  heavens,  earth  and  mountains,  which  at  their  first  creation 
were  endued  with  reason,  and  that  God  told  them  he  had  made  a  law,  and  had  created 
paradise  for  the  recompense  of  such  as  were  obedient  to  it,  and  hell  for  the  punish- 
ment of  the  disobedient;  to  which  they  answered,  they  were  content  to  be  obliged 
to  perform  the  services  for  which  they  were  created,  but  would  not  undertake  to  fulfil 
the  divine  law  on  those  conditions,  and  therefore  desired  neither  reward  nor  punish- 
ment; they  add,  that  when  Adam  was  created,  the  same  offer  was  made  him,  and  he 
accepted  it(4).  The  commentators  have  other  explications  of  this  passage,  which  it 
would  be  too  prolix  to  transcribe. 

*  "They  dared  not  to  receive  it.  They  trembled  to  bear  this  holy  burden.  Man 
received  it,  and  he  hath  become  unjust  and  foolish." — Savanj. 

d     Unjust  to  himself,  in  not  fulfilling  his  engagements  and  obeying  the  law  he  had 

(I)  See  chap.  28,  p.  187,  Vol.  II.  (2)  Jallalo'ddin,  Al  Beiilawi.  (3)  Al 

Bokliuri.  (+)  .lallalo'ddin,  Al  Heidawi. 


AL   KORAN.  221 

maypunisli  the  hypocritical  men,  and  the  hypocritical  women,  and 
the  idolaters,  and  the  idolatresses;  and  that  Gou  may  be  turned  unto 
the  true  believers,  both  men  and  women;  lor  God  is  gracious  anc/ 
merciful. 


CHAPTER  XXXIV. 

Intitled,  Saba"  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Praise  be  to  God,  unto  whom  helongcth  whatever  is  in  tlie 
heavens  and  on  earth:  and  unto  him  he  praise  in  the  world  to  come; 
for  he  is  wise  and  intelligent.  He  knoweth  whatsoever  entereth 
into  the  earth'',  and  whatsoever  cometh  out  of  the  same*^,  and  what- 
soever desccndeth  from  heaven'',  and  whatsoever  ascendeth  there- 
to*^: and  he  is  merciful  and  ready  to  forgive.  The  unbelievers 
say,  The  hour  of  judgment  will  not  come  unto  us.  Answer, 
Yea,  by  my  Lord,  it  will  surely  come  unto  you  ;  it  is  he  who 
knoweth  the  hidden  secret  :  the  weight  of  an  ant,  either  in  heaven 
or  in  earth,  is  not  absent  from  him,  nor  any  thing  lesser  than 
this  or  greater,  but  the  same  is  ivritten  in  the  perspicuous  book 
of  his  decrees ;  that  he  may  recompense  those  who  shall  have 
believed,  and  wrought  righteousness  :  they  shall  receive  pardon, 
and  an  honourable  provision.  But  they  who  endeavour  to  ren- 
der our  signs  of  none  effect  shall  receive  a  punishment  of  painful 
torment.  Those  unto  whom  knowledge  hath  been  given,  see 
that  the  book  which  hath  been  revealed  unto  thee  from  thy 
Lord  is  the  truth,  and  directeth  into  the  glorious  and  laudable 
way.  The  unbelievers  say  to  one  another,  Shall  we  show  you 
a  man  who  shall  prophesy  unto  you,  that  when  ye  shall  have 
been  dispersed  with  a  total  dispersion,  ye  shall  be  raised  d.  new 
creature?  He  hath  forged  a  lie  concerning  God,  or  rather  he  is 
distracted.  But  they  who  believe  not  in  the  life  to  come  shall 
fall  into  punishment  and  a  wide  error.     Have  they  not  therefore 

accepted;  and  foolish,  in  not  considering  the  consequence  of  his  disobedience  and 
ne{;iect. 

a     Mention  is  made  of  tlie  people  of  Saba  in  the  fifteentii  verse. 

b     As  the  rain,  hidden  treasures,  the  dead,  &c. 

c     As  animals,  plants,  metals,  spring  water,  &c. 

d     As  the  angels,  scriptures,  decrees  of  Cod,  rain,  thunder  and  lighlnina:,  &c. 

e     As  the  angels,  men's  works,  vai)ours,  smoke,  &,c.(l). 

(1)  Al  Beidawi. 


222  AL  KORAN. 

considered  what  is  before  them,  and  what  is  behind  them,  of  the 
heaven  and  the  earth  ?  If  we  please,  we  will  cause  the  earth  to 
open  and  swallow  them  up,  or  will  cause  a  piece  of  the  heaven  to 
fall  upon  them*  :  verily  herein  is  a  sign  unto  every  servant,  who 
turneth  unto  God.  We  heretofore  bestowed  on  David  excel- 
lence from  us  :  and  ive  said,  0  mountains,  sing  alternate  praises 
with  him  ;  and  we  obliged  the  birds  a/50  to  join  therein^.  And 
we  softened  the  iron  for  him,  saying,  Make  thereof  complete 
coats  of  maiT'^t,  and  rightly  dispose  the  small  plates  which  com- 
pose the  same  :  and  work  ye  righteousness,  O  family  of  David ; 
for  I  see  that  which  ye  do.  And  we  made  the  wind  subject 
unto  Solomon*^  :  it  blew  in  the  morning  for  a  month,  and  in  the 
evening  for  a  month.  And  we  made  a  fountain  of  molten  brass 
to  flow  for  him**.  And  some  of  the  genii  ivere  obliged  to  work 
in  his  presence,  by  the  will  of  his  Lord  ;  and  whoever  of  them 
turned  aside  from  our  command,  we  will  cause  him  to  taste  the 
pain  of  hell  fire*^.  They  made  for  him  whatever  he  pleased,  of 
palaces,  and  statues*",  and  large  dishes  like  fish-ponds^,  and  cal- 
drons standing  firm  on  their  trevets^^;  and  we  said,Wov^  righte- 
ousness, 0  family  of  David,  with  thanksgiving  ;  for  few  of  my 
servants  are  thankful.  And  when  we  had  decreed  that  Solomon 
should  die,  nothing  discovered  his  death  unto  them,  except  the 
creeping  thing  of  the  earth,  which  gnawed  his  staff'.   And  when  his 

*  "  Have  they  raised  their  looks  towards  the  firmament  ?  Have,  they  cast  them 
down  upon  the  earth  ?  Who  can  prevent  us  from  opening  an  abyss  under  their  feet, 
or  from  causing  a  part  of  heaven  to  tall  upon  their  heads?" — Savary. 

a     See  chap.  21,  p.  124,  Vol.  H. 

b     See  ibid.  p.  124. 

t  *'  We  taught  unto  him  the  art  of  soflening  iron,  and  of  making  coats  of  mail 
thereof." — Savary, 

c     See  chap.  21,  and  chap.  27,  p.  172,  Vol.  H. 

d     This  fountain  they  say  was  in  Yainan,  and  flowed  three  days  in  a  month(l). 

6  Or,  as  some  expound  the  words.  We  caused  him  to  taste  the  pain  of  burning; ; 
by  which  they  understand  the  correction  of  the  disobedient  genii  received  at  the 
hands  of  the  angel  set  over  them,  who  whipped  them  with  a  whip  of  fire. 

f  Some  suppose  these  were  images  of  the  angels  and  prophets,  and  that  the 
niakins;  of  them  was  not  then  forbidden  ;  or  else  that  they  were  not  such  images  as 
were  forbidden  by  the  law.  Some  say  these  spirits  made  him  two  lions,  which  wero 
placed  at  the  foot  of  his  throne,  and  two  eagles,  which  were  set  above  it ;  and  that 
when  he  mounted  it  the  lions  stretched  out  their  paws,  and  when  he  sat  down  the 
eagles  shaded  him  with  their  vving-:(2). 

g  Being  so  monstrously  largo  that  a  thousand  men  might  eat  out  of  each  of 
them  at  once 

h  These  caldrons,  they  say,  were  cut  out  of  the  mountains  of  Yaman,  and  were 
so  vastly  big  that  they  could  not  be  moved  ;  and  people  went  up  to  them  by  steps(3). 

i  The  commentators,  to  explain  this  passage,  tell  us,  That  David,  having  laid 
the  foundations  of  the  temple  of  Jerusalem,  which  was  to  be  in  lieu  of  the  tabernacle 
of  Moses,  when  he  died,  left  it  to  be  finished  by  his  son   Solomon;    who  employed 

(I)  Al  Beidawi,  Jallalo'ddin.  (2)  lidem.  (3)  Jallalo'ddin. 


AL  KORAN.  223 

body  fell  down,  the  genii  plainly  perceived  that  if  they  had  known 
that  which  is  secret,  they  had  not  continued  in  a  vile  punishment. 
The.  descendants  of  Saba''  had  heretofore  a  sign  in  their  dvvell- 
ing  ;  namely,  two  gardens,  on  the  right  hand  and  on  the  Icft*"^, 
and  it  was  said  unto  them,  Eat  ye  of  the  provision  of  your 
Lord,  and  give  thanks  unto  him  ;  ye  have  a  good  country,  and 
a  gracious  Lord.  IJut  they  turned  aside  from  ivhat  lue  had  com,- 
manded  them ;  wherefore  we  serit  against  them  the  inundation 
of  al  Arem'',  and  we  changed  their  two  gardens  for  them  into  two 
gardens  producing  bitter  fruit,  and  tamarisks'",  and  some  little 
fruit  of  the  lote-tree.     This  we  gave  them  in  reward,  because 

the  genii  in  the  work  :  that  Solomon,  before  the  edifice  was  quite  completed,  per- 
ceivine;  (hat  his  end  drew  nigh,  begored  of  God  that  his  death  mij^ht  be  concealed 
from  the  genii  till  they  had  entirely  finished  it :  that  God  therefore  so  ordered  it,  that 
Solomon  died  as  he  stood  at  his  prayers,  leaning  on  his  staff,  which  supported  the 
body  in  that  posture  a  full  year;  and  the  genii,  supposing  him  to  be  alive,  continued 
their  work  during  that  term,  at  the  expiration  whereof  the  temple  being  perfectly 
completed,  a  worm,  which  had  gotten  info  the  staff,  eat  it  through,  and  the  corpse 
fell  to  the  ground  and  discovered  the  king's  death(l). 

Possibly  this  fable  of  the  temple's  being  built  by  genii  and  not  by  men,  might 
take  its  rise  from  what  is  mentioned  in  scripture,  that  the  house  was  built  of  stone 
made  ready  before  it  ivas  brought  thither  ;  so  that  there  was  neither  hammer,  nor 
axe,  nor  any  tool  of  iron  heard  in  the  house  while  it  was  building(2):  the  Rabbins 
indeed  tell  us  of  a  worm,  which  might  assist  the  workmen,  its  virtue  being  such  as 
to  cause  the  rocks  and  stones  to  fly  in  sunder(3).  Whether  the  worm  which  gnawed 
Solomon's  staff  were  of  the  same  breed  with  this  other,  I  know  not ;  but  the  story 
has  perfectly  the  air  of  a  Jewish  invention. 

a  i.  e.  They  had  not  continued  in  servile  subjection  to  the  command  of  Solomon, 
nor  had  gone  on  with  the  work  of  the  temple. 

b  Saba  was  the  son  of  Yashhab,  the  son  of  Yarab,  the  son  of  Khatan,  whose  pos- 
terity dwelt  in  Yaman,  in  the  city  of  March,  called  also  Saba,  about  three  days' 
journey  from  Sanaa. 

c  That  is,  two  tracts  of  land,  one  on  this  side  of  their  city,  and  the  other  on  that, 
planted  with  frees,  and  made  into  gardens,  which  lay  so  thick  and  close  together, 
that  each  tract  seemed  to  be  one  continued  garden :  or,  it  may  be,  every  house  had 
a  garden  on  each  hand  of  it(4). 

•  "  The  inhabitants  of  Saba  possessed  two  gardens,  which  were  traversed  by  a 
brook." — Savary. 

d  The  commentators  set  down  several  significations  of  the  word  al  Arem,  which 
are  scarce  worth  mentioning  :  it  most  properly  signifies  motmds  or  dams  for  the 
stopping  or  containing  of  water,  and  is  here  used  for  that  stupendous  mound  or  build- 
ing which  formed  the  vast  reservoir  above  the  city  of  Saba,  described  in  another 
place(5),  and  which,  for  the  great  impiety,  pride  and  insolence  of  the  inhabitants, 
was  broken  down  in  the  night  by  a  mighty  flood,  and  occasioned  a  terrible  desfruc- 
tion(6).  Al  Beidawi  supposes  this  mound  was  the  work  of  queen  Balkis,  and  that 
the  above  mentioned  catastrophe  happened  after  the  time  of  Jesus  Christ ;  wherein 
he  seems  to  be  mistaken. 

e     A  low  shrub  bearing  no  fruit,  and  delighting  in  saltish  and  barren  ground. 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  1  Kings,  vi.  7.  (3)  V.  Kimchi,  in  loo. 

Buxt.  Lex.  Talm.  p.  2456,  et  Schickardi  Tarich  Ueg.  Pers.  p.  62,  (4)  Al  Beidawi. 

(5)  See  the  Prelim.  Disc.  $  I.  p.  33,  Vol.  I.  (6)  See  ibid. 


224  AL  KORAN. 

they  were  ungrateful  :  is  any  thus  rewarded  except  the  ungrate- 
ful ?  And  we  placed  between  them  and  the  cities  which  we  have 
blessed^,  cities  situated  near  each  other  ;  and  we  made  the  journey 
easy  between  them'',  saying,  Travel  through  the  same  by  night 
and  by  day,  in  security.  But  they  said,  0  Lord,  put  a  greater 
distance  between  our  journey"^:  and  they  were  unjust  unto  them- 
selves ;  and  we  made  them  the  subject  of  discourse,  and  dispersed 
them  with  a  total  dispersion*^*.  Verily  herein  are  signs,  unto 
every  patient,  grateful  person.  And  Eblis  found  his  opinion  of 
them  to  be  true'^:  and  they  followed  him,  except  a  party  of  the 
true  believers^:  and  he  had  no  power  over  them,  unless  to  tempt 
them,  that  we  might  know  him  who  believed  in  the  life  lo  come, 
from  him  who  doubted  thereof.  Thy  Lord  observeth  all  things. 
Say  unto  the  idolaters,  Call  upon  those  whom  ye  imagine  to  be 
gods,  besides  God  :  they  are  not  masters  of  the  weight  of  an  ant 
in  heaven  or  on  earth,  neither  have  they  any  share  in  the  crea- 
tion or  government  oj"  ihe  same  ;  nor  is  any  of  them  assistant  to 
him  therein.  No  intercession  will  be  of  service  in  his  presence, 
except  the  intercession  of  him  to  whom  he  shall  grant  permission 
to  intercede  for  others^:  and  they  shall  wait  in  suspense  until, 

a'   viz.  The  cities  of  Syria. 

b  By  reason  of  their  near  distance,  so  (hat  during  the  whole  journey  a  traveller 
might  rest  in  one  town  during  the  heat  of  the  day,  and  in  another  at  night ;  nor  was 
he  obliged  so  carry  provisions  with  him(l). 

c  This  petition  they  made  out  of  covetousness,  that  the  poor  being  obliged  to  be 
longer  on  tlie  road,  they  might  make  greater  advantage  in  letting  out  their  cattle, 
and  furnishing  the  travellers  with  provision  :  and  God  was  pleased  to  punish  them 
by  granting  them  their  wish,  and  permitting  most  of  the  cities,  which  were  between 
Saba  and  Syria,  to  be  ruined  and  abandoned(2). 

d  For  the  neighbouring  nations  justly  wondered  at  so  sudden  and  unforeseen  a 
revolution  in  the  affairs  of  this  once  flourishing  people:  whence  it  became  a  prover- 
bial saying,  to  express  a  total  dispersion,  that  they  were  gone  and  scattered  like 
Saba{3). 

Of  the  descendants  of  Saba  who  quitted  their  country,  and  sought  new  settlements 
on  this  inundation,  the  tribe  of  Ghassan  went  into  Syria,  the  tribe  of  Anmar  to  Ya- 
threb,  the  tribe  of  Jodham  to  Tehamah,  the  tribe  of  al  Azd  to  Oman(4),  the  tribe  of 
Tay  to  Najd,  the  tribe  of  Khozaah  to  Batn  INIarr  near  Mecca,  Banu  Amela  to  a 
mountain,  thence  called  the  mountain  of  Amela,  near  Damascus,  and  others  went  to 
Hirain  Irab(5),   &c. 

"*  ♦'  They  gave  themselves  up  unto  ungodliness,  and  we  made  them  the  laughing- 
stock of  the  nations.     They  were  scattered  like  the  dust." — Savary. 

e  Either  his  opinion  of  the  SabBcans,  when  he  saw  them  addicted  to  pride  and  in- 
gratitude, and  the  satisfying  their  lusts ;  or  else  the  opinion  he  entertained  of  all 
mankind  at  the  fall  of  Adam,  or  at  his  creation,  when  he  heard  the  angels  say,  Wilt 
thou  place  in  the  earth  one  who  will  do  evil  therein,  and  shed  hloodiQ]? 

f    Who  were  saved  from  the  common  destruction. 

g     See  chap.  19,  p.  151,  Vol.  II. 

(1)  Jallalo'ddin,  AIBeidawi.  (2)  lidem.  (3)  Al  Beidawi.     V.  Gol.  not. 

in  Alfrag.  p.  87.  (4)  Al  Beidawi.  (5)  V.  Poc.  Spec.  p.  42,  45  and  66. 

(6)  See  cliap.  2,  p.  11)1,  chap.  7,  p.  337,  Vol.  I.  and  chap.  15,  p.  52,  &c.  Vol.  11. 


AL  KORAN.  225 

when  the  terror  shall  be  taken  off  from  their  hearts*,  they  shall 
say  to  one  another.  What  doth  your  Lord  say  ?  They  shall  an- 
swer, That  which  is  just :  and  he  is  the  high,  the  great  God. 
Say,  Who  provideth  food  for  you  from  heaven  and  earth*  ?  An- 
swer, God  ;  and  either  we,  or  5'e,  follow  the  true  direction,  or 
are  in  a  manifest  error.  Say,  Ye  shall  not  be  examined  concern- 
ing what  we  shall  have  committed:  neither  shall  we  be  examined 
concerning  what  ye  shall  have  done.  Say,  Our  Lord  will  as- 
semble us  togetlier  at  the  last  day :  then  will  he  judge  between 
us  with  truth  ;  and  he  is  the  judge,  the  knowing.  Say,  Show 
me  those  whom  ye  have  joined  as  partners  with  him  ?  Nay  ; 
rather  he  is  the  mighty,  the  wise  God.  We  have  not  sent  thee 
otherwise  than  unto  mankind  in  general,  a  bearer  of  good  tidings, 
and  a  denouncer  of  threats  :  but  the  greater  part  of  men  do  not 
understand.  And  they  say,  When  ivill  this  threat  be  fulfilled, 
if  ye  speak  truth  ?  Answer,  A  threat  is  denounced  unto  you  of 
a  day  which  ye  shall  not  retard  one  hour,  neither  shall  ye  hasten. 
The  unbelievers  say,  We  will  by  no  means  believe  in  this  Koran, 
nor  in  that  which  hath  been  revealed  before  it"'.  But  if  thou 
couldest  see  when  the  unjust  doer's  shall  be  set  before  their  Lord! 
They  will  iterate  discourse  with  one  another  :  those  who  were 
esteemed  weak  shall  say  unto  those  who  behaved  themselves  ar- 
rogantly%  Had  it  not  been  for  you,  verily  we  had  been  true  be- 
lievers!. They  who  behaved  themselves  arrogantly  shall  say 
unto  those  who  were  esteemed  weak,  Did  we  turn  you  aside 
from  the  true  direction,  after  it  had  come  unto  you  ?  On  the 
contrary,  ye  acted  wickedly  of  your  own  free  choice.  And  they 
who  were  esteemed  weak  shall  say  unto  those  who  behaved  with 
arrogance,  Nay,  but  the  crafty  plot  which  ye  devised  by  night 
and  by  day  occasioned  our  ruin  ;  when  ye  commanded  us  that 
we  should  not  believe  in  God,  and  that  we  should  set  up  other 
gods  as  equals  unto  him.  And  they  shall  conceal  their  repent- 
ance**,  after  they  shall  have  seen  the  punishment  prepared  for 
them.     And  we  will  put  yokes  on  the  necks  of  those  who  shall 

a  i.  e.  From  the  hearts  of  the  intercessors,  and  of  those  for  whom  God  shall 
allow  them  to  intercede,  by  the  permission  which  he  shall  then  grant  them  ;  for  no 
angel  or  prophet  shall  dare  to  speak  at  the  last  day  without  the  divine  leave. 

•  "  Who  dispenselh  unto  you  the  treasures  of  heaven  and  of  earth  ?" — Savary. 

b  It  is  said  that  the  intidels  of  Mecca,  having  inquired  of  the  Jews  and  Christians 
concerning  the  mission  of  Mohammed,  were  assured  by  them,  that  they  found  him 
described  as  the  prophet  who  should  come,  both  in  the  Pentateuch  and  in  the  Gos- 
pel; at  which  they  were  very  angry,  and  brake  out  into  the  words  here  recorded(l), 

c     See  chap.  14,  p.  46,  note  c.  Vol.  II. 

t  "  Those  who  had  weakness  as  their  portion,  shall  say  unto  those  who  were  ren- 
dered haughty  by  power.  Had  it  not  been  for  you,  we  should  have  embraced  the 
faith." — Savary. 

d     See  chap.  10,  p.  401,  note  d.  Vol.  I. 

(1)  Al  Reidawi. 

Vol.  II.— 2  D 


226  AL  KORAN. 

have  disbelieved  :  shall  they  be  rewarded  any  otherwise  than  ac- 
cording to  what  they  shall  have  wrought  ?  We  have  sent  no 
Warner  unto  any  city,  but  the  inhabitants  thereof  who  lived  in 
affluence  said,  Verily  we  believe  not  that  with  which  ye  are  sent. 
And  those  of  Mecca  also  say.  We  abound  in  riches  and  children 
more  than  ye ;  and  we  shall  not  be  punished  hereafter"^'.  An- 
swer, Verily  my  Lorb  will  bestow  provision  in  abundance  unto 
whom  he  pleaseth,  and  will  be  sparing  unto  tvhoni  he  pleaseth  : 
but  the  greater  part  of  men  know  not  this.  Neither  your  riches 
nor  your  children  are  the  things  which  shall  cause  you  to  draw 
nigh  unto  us  with  a  near  approach  :  only  whoever  believeth,  and 
worketh  righteousness,  they  shall  receive  a  double  reward  for 
that  which  they  shall  have  wrought ;  and  they  shall  dioell  in  se- 
curity, in  the  upper  apartments  of  paradise^.  But  they  who 
shall  endeavour  to  render  our  signs  of  none  effect  shall  be  deliver- 
ed  up  to  punishment.  Say,  Verily  my  Lord  will  bestow  provi- 
sion in  abundance  unto  whom  he  pleaseth  of  his  servants,  and  will 
be  sparing  unto  lohom  he  jjleaseth :  and  whatever  thing  ye 
shall  give  in  alms,  he  will  return  it ;  and  he  is  the  best  pro- 
vider of  food.  On  a  certain  day  he  shall  gather  them  all  to- 
gether :  then  shall  he  say  unto  the  angels,  Did  these  worship 
you  ?  Jind  the  angels  shall  answer,  God  forbid !  thou  art  our 
friend,  and  not  these  :  but  they  worshipped  devils  ;  the  greater 
part  of  them  believed  in  them.  On  this  day  the  one  of  you 
shall  not  be  able  either  to  profit  or  to  hurt  the  other.  And 
we  will  say  unto  those  who  have  acted  unjustly,  Taste  ye 
the  pain  of  hell  fire,  which  ye  rejected  as  a  falsehood.  When  our 
evident  signs  are  read  unto  them,  they  say  of  thee,  O  Mohammed, 
This  is  no  other  than  a  man,  who  seeketh  to  turn  you  aside  from 
the  gods  which  your  fathers  worshipped.  And  they  say  of  the 
Koran,  This  is  no  other  than  a  lie  blasphemously  forged.  And 
the  unbelievers  say  of  the  truth,  when  it  is  come  unto  them,  This 
is  no  other  than  manifest  sorcer}' :  yet  we  have  given  them  no 
books  of  scripture  wherein  to  exercise  themselves,  nor  have  we 
sent  unto  them  any  warner  before  thee.  They  who  were  before 
them  in  like  manner  accused  their  prophets  of  imposture  :  but 
these  have  not  arrived  unto  the  tenth  part  of  the  riches  and 
strength  which  we  had  bestowed  on  the  former :  and  they 
accused  my  apostles  of  imposture  ;  and  how  seiiere  was  my 
vengeancef!     Say,  Verily  I  advise  you  unto  one  thing,  namely. 


*  "  Proud  of  their  riches,  flattered  by  (he  number  of  their  children,  Ihey  iinngine 
themselves  to  be  secure  from  our  vengeance." — Saiiary. 

\  "  The  virtuous  believer  shall  repose  in  the  bosom  of  peace  in  tlic  abode  of  de- 
lights."— Savary. 

X  "  Those  who  went  before  thera  accused  the  messengeis  of  lisith  of  being  impos- 
tors, and  prevented  them  from  fulfilling  their  mission." — Smmry. 


AL  KORAN.  227 

that  ye  stand  before  God  by  two  and  two,  and  singly"*;  and  then 
consider  seriously  and  you  iv  ill  find  thai  there  is  no  madness  in 
your  zQ\x\\)^mon  Mohammed ;  hew  no  other  than  a  warnerunto 
you,  sent  before  a  severe  punishment.  Say,  I  ask  not  of  you  any 
reward  for  my  preaching'' ;  it  is  your  ownt,  either  to  give  or 
not" :  my  reward  is  to  be  expected  from  God  alone  ;  and  he  is 
witness  over  all  things.  Say,  Verily  my  Lord  sendeth  down  the 
truth  to  his  prophets :  he  is  the  knower  of  secrets.  Say,  Truth 
is  come,  and  falsehood  is  vanished,  and  sliall  not  return  any 
more.  Say,  If  I  err,  verily  I  shall  err  only  against  my  own 
soul :  but  if  1  be  rightly  directed,  it  will  he  by  that  which  my 
Lord  revealeth  unto  me  ;  for  he  is  ready  to  hear,  and  nigh  unto 
those  ivho  call  upon  him.  If  thou  couldst  see,  when  the  un- 
believers shall  tremble'',  and  shall  find  no  refuge,  and  shall  be 
taken  from  a  near  place'^,  and  shall  say,  We  believe  in  him!  But 
how  shall  they  receive  the  faith  from  a  distant  place*" :  since  they 
had  before  denied  him,  and  reviled  the  mysteries  of  faith,  from 
a  distant  placej  ?  And  a  bar  shall  be  placed  between  them  and 
that  which  they  shall  desire  ;  as  it  hath  been  done  with  those  who 
behaved  like  them  heretofore  :  because  they  have  been  in  a  doubt 
which  hath  caused  scandal. 

a  i.  e.  That  ye  set  yourselves  to  deliberate  aud  judge  of  me  and  my  pretensions 
coolly  and  sincerely,  as  in  the  sight  of  God,  without  passion  or  prejudice.  The  rea- 
son why  they  are  ordered  to  consider  either  alone,  or  by  two  and  two,  at  most,  to- 
gether, is,  because  in  larger  assemblies,  where  noise,  passion,  and  prejudice  generally 
prevail,  men  have  not  that  freedom  of  judgment  which  they  have  in  private(l). 

*  "  I  exhort  you  to  pray  unto  the  Lord,  together  or  separately." — Savary. 

b  Mohammed,  having  in  the  preceding  words  answered  the  imputation  of  mad- 
ness, or  vain  enthusiasm,  by  appealing  to  their  cooler  thoughts  of  him  and  his  actions, 
endeavours  by  these  to  clear  himsell  of  the  suspicion  of  any  worldly  view  or  interest, 
declaring  that  he  desired  no  salary  or  support  from  them,  for  executing  his  commis- 
sion, but  expected  his  wages  from  God  alone. 

f  "  Keep  your  gifts." — Savary. 

c     See  chap.  25,  p.  160,  Vol.  II. 

d    viz.  At  their  death,  or  the  day  of  judgment,  or  the  battle  of  Bedr(2). 

e  That  is,  from  the  outside  of  the  earth  to  the  inside  thereof;  or,  from  before 
God's  tribunal  to  hell  fire  ;  or,  from  the  plain  of  Bedr  to  the  well  into  which  the  dead 
bodies  of  the  slain  were  thrown(3). 

f    i.  e.  When  they  are  in  the  other  world ;  whereas  faith  is  to  be  received  in  this. 

X  "  What  a  spectacle,  when  the  wicked  shall  quit  their  tombs  trembling,  and  be 
unable  to  find  a  refuge !  They  will  say,  we  believe ;  but  what  merit  will  there  be  in 
their  faith  ?  They  had  it  not  on  earth.  There  they  lived  in  ungodliness,  and  scoffed 
at  our  divine  doctrine." — Savary. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Idem. 


228  AL  KORAN. 


CHAPTER  XXXV. 

Intitled,  The  Creator''  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Praise  be  unto  God,  the  Creator  of  heaven  and  earth  ;  who 
maketh  the  angels  his  messengers,  furnished  with  two,  and  three, 
and  four  pai?'  of  wings'*  :  God  maketh  what  addition  he  pleaseth 
unto  his  creatures  ;  for  God  is  almighty.  The  mercy  which  God 
shall  freely  bestow  on  mankind,  there  is  none  who  can  withhold  ; 
and  what  he  shall  withhold,  there  is  none  who  can  bestow,  besides 
him  :  and  he  is  the  mighty,  the  wise.  0  men,  remember  the 
favour  of  God  towards  you  :  is  there  any  creator,  besides  God, 
who  provideth  food  for  you  from  heaven  and  earth*  ?  There  is 
no  God  but  he  :  how  therefore  are  ye  turned  aside  from 
acknowledging  his  unity  ?  If  they  accuse  thee  of  imposture, 
apostles  before  thee  have  also  been  accused  of  imposture :  and  unto 
God  shall  all  things  return.  0  men,  verily  the  promise  of  God 
is  true  :  let  not  therefore  the  present  life  deceive  you,  neither  let 
the  deceiver  deceive  you  concerning  God  :  for  Satan  is  an  enemy 
unto  you  ;  wherefore  hold  him  for  an  enemy  :  he  only  inviteth 
his  confederates  to  be  the  inhabitants  of  hell.  For  those  who 
believe  not  there  is  prepared  a  severe  torment  :  but  for  those 
who  shall  believe  and  do  that  which  is  right,  is  prepared  mercy 
and  a  great  reward.  Shall  he  therefore  for  whom  his  evil  work 
hath  been  prepared,  and  who  imagineth  it  to  be  good,  be  as  he 
who  is  rightly  disposed,  and  discerneth  the  truth?  Verily 
God  will  cause  to  err  whom  he  pleaseth,  and  will  direct  whom 
he  pleasetht.     Let  not  thy  soul  therefore  be  spent  in   sighs  for 

a     Some  intitle  this  chapter  The  Angels :  both  words  occur  in  the  first  verse. 

(This  is  the  title  which  Savary  gives  to  it.  He,  says  Zauiakhshari,  who  shall  read 
the  chapter  of  Angels,  shall  one  day  see  the  eight  gates  of  paradise  opened  before 
him,  and  shall  enter  by  whichever  he  pleases. — Savary.) 

b  That  is,  Some  angels  have  a  greater,  and  some  a  lesser  number  of  wings,  ac- 
cording to  their  different  orders;  the  words  not  being  designed  to  express  the  par- 
ticular number.  Gabriel  is  said  to  have  appeared  to  Mohammed,  on  the  night  he 
made  his  journey  to  heaven,  with  no  less  than  six  hundred  wings(l). 

*  "  Doth  any  other  dispense  unto  you  the  treasures  of  heaven  and  earth  ?" — 
Savary. 

t  "  He  who  findcth  charms  in  ungodliness,  believeth  he  that  he  is  in  the  right 
way  ?     God  diffuscth  error  or  knowledge  as  he  pleaseth." — Savary. 

(1)  Al  Beidawi. 


AL  KORAN.  229 

\he\r  ssikes,  on  account  of  their  obstinacy  ;  for  God  well  knoweth 
that  which  they  do.  It  is  God  who  sendeth  the  winds,  and 
raiseth  a  cloud  ;  and  we  drive  the  same  unto  a  dead  country,  and 
thereby  quicken  the  earth  after  it  hath  been  dead  ;  so  shall  the 
resurrection  6e*.  Whoever  desireth  excellence  ;  unto  God  doth 
all  excellence  belong  :  unto  him  ascendeth  the  good  speech  ;  and 
the  righteous  work  will  he  exalt.  But  as  for  them  who  devise 
wicked  plots'^,  they  shall  sufler  a  severe  punishment ;  and  the 
device  of  those  men  shall  be  rendered  vain.  God  created  you 
Jirst  of  the  dust,  and  afterwards  of  seed^  ;  and  he  hath  made  you 
man  and  wife*.  No  female  conceiveth,  or  bringeth  forth,  but 
with  his  knowledge.  Nor  is  any  thing  added  unto  the  age  of 
him  whose  life  is  prolonged,  neither  is  any  thing  diminished 
from  his  age,  but  the  same  is  wintten  in  the  book  of  God's 
decrees.  Verily  this  is  easy  with  God.  The  two  seas  are  not  to 
be  held  in  comparison  :  this  is  fresh  anrf  sweet,  pleasant  to  drink; 
but  that  is  salt  and  bitter^i  :  yet  out  of  each  of  them  ye  cat  fish*', 
and  take  ornaments^  for  you  to  wear.  Thou  seest  the  ships  also 
ploughing  the  waves  thereof,  that  ye  may  seek  to  enrich  your- 
selves by  commerce,  of  the  abundance  of  God :  peradventure  ye 
will  be  thankful.  He  causeth  the  night  to  succeed  the  day,  and 
he  causeth  the  day  to  succeed  the  night ;  and  he  obligeth  the  sun 
and  the  moon  to  perform  their  services  :  each  of  them  runneth 
an  appointed  course.  This  is  God,  your  Lord  :  his  is  the  king- 
dom. But  the  idols  which  ye  invoke  besides  him  have  not  the 
power  even  over  the  skin  of  a  date-stone  :  if  ye  invoke  them, 
they  will  not  hear  your  calling  ;  and  although  they  should  hear, 
yet  they  would  not  answer  you.  On  the  day  of  resurrection  they 
shall  disclaim  your  having  associated  them  with  God :  and  none 
shall  declare  unto  thee  the  truth,  like  one  who  is  well  acquainted 
therewith.  0  men,  ye  have  need  of  God  ;  but  God  is  self- 
sufficient,  and  to  be  praised.  If  he  pleaseth,  he  can  take  you 
away,  and  produce  a  new  creature  in  your  stead:  neither  will 
this  be  difficult  with  God.  A  burthened  soul  shall  not  bear  the 
burthen  of  another  :  and  if  a  heavy-burthened  soul  call  on  another 
to  bear  part  of  its  burthen,  no  part  thereof  shall  be  borne  by  the 
persoji  who  shall  be  called  on,  although  he  be  ever  so  nearly 
related.  Thou  shalt  admonish  those  who  fear  their  Lord  in  secret, 
and  are  constant  at  prayer  :  and  whoever  cleanseth  himself/row 

a     See  chap.  29,  p.  191,  note  b.  Vol.  11. 

b     As  the  Koreish  did  agamst  Mohammed.     Sec  chap.  8,  p.  205,  note  c,  Vol.  II. 

c     See  chap.  22,  p.  151,  Vol.  II. 

•  "  God  formed  you  of  earth  and  of  water.     He  gave  unto  you   the  sexes."— 
Savary. 

d    That  is,  The  two  collective  4)odie8  of  salt  water  and  fresh.     See  chap.  25. 
p.  160,  Vol.  II. 
e    See  chap.  16,  p.  57,  note  b,  Vol.  II. 
f    As  pearls  and  coral. 


230  AL  KORAN. 

the  guilt  of  disobedience,  cleanseth  himself  to  the  advantage  of 
his  own  soul  ;  for  all  shall  be  assembled   before  God  at  the  last 
day.      The  blind  and  the  seeing  shall  not  be  held  equal  ;  neither 
darkness  and  light  ;  nor  the  cool  shade  and  the  scorching  wind  : 
neither  shall  the  living  and  the  dead  be  held  equal".     God  shall 
cause  him  to  hear  whom   he  pleaseth  :  but  thou  shalt  not  make 
those  to  hear  who  are  in  their  gravest     Thou  art  no  other  than 
a  preacher  :  verily  we  have  sent  thee  with  truth,  a  bearer  of  good 
tidings,  and  a  denouncer  of  threats.      There  hath  been  no  nation, 
but  a  preacher  hath  in  past  times  been  conversant  among  them  : 
if  they  charge  thee  with  imposture,  they  who  were  before  them 
likewise  charged  their  apostles  with  imposture.     Their  apostles 
came  unto  them  with  evident  miracles,  and  with  divine  writings^ 
and   with   the  enlightening  book'' :  afterwards  I  chastised  those 
who   were  unbelievers  ;  and   how  severe  was  my    vengeance  ! 
Dost  thou  not  see  that  God  sendeth  down  rain  from  heaven,  and 
that  we  thereby   produce  fruits   of  various   colours'^  ?     In   the 
mountains  also  there  are  some  tracks  white  and  red,  of  various 
colours^;  and  others  are  of  a  deep  black*  :  and  of  men,  and 
beasts,  and  cattle  there  are  whose  colours  are  in    like  manner 
various.     Such  only  of  his  servants  fear  God  as  are  endued  with 
understanding  :  verily  God   is  mighty,  a7id  ready  to  forgive. 
Verily  they  who  read   the  book  of  God,  and  are  constant  at 
prayer,  and  give  alms  out  of  what  we  have  bestowed  on  them, 
both  in  secret  and  openly,  hope  for  a  merchandize  which  shall  not 
perish  :  that  God  may  fully  pay  them  their  wages,  and  make  • 
them  a  superabundant  addition  of  his  liberality  ;  for  he  is  ready 
to  forgive    the  faults   of  his  servants,    and  to   requite  their 
endeavours.     That  which  we  have  revealed  unto  thee  of  the  book 
of  the  Koran  is  the  truth,  confirming  the  scriptures  which  were 
revealed  before  it :  for  God  knoweth  r/nf/ regardeth  his  servants. 
And  we  have  given  the  book  of  the  Koran  in  heritage  unto  such 
of  our  servants  as  we  have  chosen ;  of  them  there  is  one  who 
injureth  his  own  soul§^ ;  and  there  is  another  of  them  who  keepeth 

a  This  passage  expresses  the  great  difference  between  a  true  believer  and  an  in- 
fidel, truth  and  vanity,  and  their  future  reward  and  punishment. 

b  i.  e.  Those  who  obstinately  persist  in  their  unbelief,  who  are  compared  to  the 
dead. 

c    As  the  volumes  delivered  to  Abraham,  and  to  other  prophets  before  Moses. 

d    viz.  The  Law,  or  the  Gospel. 

e    That  is.  Of  different  kinds.    See  chap.  16,  p.  57,  Vol.  II. 

f    Being  more  or  less  iDtense(l). 

*  "  The  paths  of  the  mountains  are  red,  white,  or  of  various  colours.  The  raven  is 
black." — Savary. 

g    By  not  practising  what  he  is  taught  and  commanded  in  the  Koran. 

(l)AlBeidawi. 


AL  KORAN.  231 

the  middle  way"  ;  and  there  is  another  of  them  who  outstrippeth 
others  in  good  loorks,  by  the  permission  of  God.  This  is  the 
great  excellence.  They  shall  be  introduced  into  gardens  of  per- 
petual abode  ;  they  shall  be  adorned  therein  with  bracelets  of 
gold  and  pearls,  and  their  clothing  therein  shall  be  of  silk  : 
and  they  shall  say,  Praise  be  unto  God,  who  hath  taken  away 
sorrow  from  us!  verily  our  Loud  is  ready  to  ior gwc  the  sinners, 
and  to  reward  the  obedient :  who  hath  caused  us  to  take  up  our 
rest  in  a  dwelling  of  e/er/i«/stability,  through  his  bount)'^,  wherein 
no  labour  shall  toucli  us,  neither  shall  any  weariness  affect  us. 
But  for  the  unbelievers  is  prepared  the  fire  of  hell  :  it  shall  not 
be  decreed  them  to  die  a  second  time;  neither  shall  any  part  of 
the  punishment  thereof  be  made  lighter  unto  them.  Thus  shall 
every  inlidel  be  rewarded.  And  they  shall  cry  out  aloud  in  hell, 
sayi7ig.  Loud,  take  us  hence,  and  we  will  work  righteousness, 
and  not  what  we  have  formerly  wrought.  But  it  shall  be 
answered  them,  Did  we  not  grant  you  lives  of  length  sufficient, 
that  whoever  would  be  warned  might  be  warned  therein  ;  and 
did  not  the  preacher"^  come  unto  you  ?  taste  therefore  the  pains 
of  hell.  And  the  unjust  shall  have  no  protector.  Verily  God 
know^eth  the  secrets  both  of  heaven  and  earth,  for  heknoweth  the 
innermost  parts  of  the  breasts  of  men.  It  is  he  who  hath  made 
you  to  succeed  in  the  earth*.  Whoever  shall  disbelieve,  on  him 
be  his  unbelief;  and  their  unbelief  shall  only  gain  the  unbelievers 
greater  indignation  in  the  sight  of  their  Lord  ;  and  their  unbelief 
shall  onl}^  increase  the  perdition  of  the  unbelievers.  Say,  What 
think  ye  of  your  deities  which  ye  invoke  besides  God  ?  Show 
me  wh^i  part  of  the  earth  they  have  created.  Or  had  they  any 
share  in  the  creation  of  the  heavens  ?  Have  we  given  unto  the 
idolaters  any  book  of  revelations,  so  that  they  may  rely  on  any 
proof  therefrom  to  authorize  their  practice?  Nay  :  but  the 
ungodly  make  unto  one  another  onljMlcceitful  promises.  Verily 
God  sustaineth  the  heavens  and  the  earth,  lest  they  fail  :  and  if 
they  should  fail,  none  could  support  the  same  besides  him  ;  he  is 
gracious  and  merciful.  The  Koreish  swore  by  God,  with  a  most 
solemn  oath,  that  if  a  preacher  had  come  unto  them,  they  would 
surely  have  been  more  luillingly  directed  than  any  nation  :  but 
now  a  preacher  is  come  unto  them,  it  hath  only  increased  in  them 
their  aversion yVom  the  truth,  their  arrogance  in  the  earth,  and 
their  contriving  of  evil  ;  but  the  contrivance  of  evil  shall  only 
encompass  the  authors  thereof.  Do  they  expect  any  other  than 
the  punishment  awarded  against  the  unbeliever's  of  former  times? 
For  thou  shalt  not  find  any  change  in  the  ordinance  of  God  ; 
neither  shalt  thou  find  any  variation   in  the   ordinance   of  God. 

a     Tliat  is,  Who  ineaneth  well,  and  perCormeth  his  duty  for  (he  most  part,  but  not 
perfeclly. 

b    iv';.  Mohammed. 

*  "  He  hath  established  you  on  the  ruina  of  the  past  generations." — Savary. 


232  AL  KORAN. 

Have  they  not  gone  through  the  earth,  and  seen  what  hath  been 
the  end  of  those  who  were  before  them  ;  aUhough  they  were 
more  mighty  in  strength  than  they  ?  God  is  not  to  be  frustrated 
by  any  thing  either  in  heaven  or  on  earth  ;  for  he  is  wise  and 
powerful.  If  God  should  punish  men  according  to  what  they 
deserve,  he  would  not  leave  on  the  back  of  the  earth  so  much  as 
a  beast :  but  he  respiteth  them  to  a  determined  time  ;  and  when 
their  time  shall  come,  verily  God  will  regard  his  servants. 


CHAPTER  XXXVI. 

Intitlec,  Y.  S.  ;  Revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Y.  S^  I  swear  by  the  instructive  Koran,  that  thou  art  one 
of  the  messengers  of  God,  sent  to  show  the  right  way.  This  is 
a  revelation  of  the  most  mighty,  the  merciful  God :  that  thou 
mayest  warn  a  people  whose  fathers  were  not  warned,  and  who 
live  in  negligence.  Our  sentence^  hath  justly  been  pronounced 
against  the  greater  part  of  them  ;  wherefore  they  shall  not 
believe.  We  have  put  yokes'^  on  their  necks,  which  come  up 
to  their  chins  ;  and  they  are  forced  to  hold  up  their  heads*  : 
and  we  have  set  a  bar  before  them,  and  a  bar  behind  them'^  ;  and 
we  have  covered  them  with  darkness  ;  wherefore  they  shall 
not  see*^.     It  shall  be   equal  unto  them   whether  thou   preach 

a  The  meaning  of  these  letters  is  unknown(l):  some,  however,  from  a  tradition 
of  Ebn  Abbas,  |)retend  they  stand  for  Ya  insan,  i.  e.  O  man.  This  chapter,  it  is 
said,  had  several  other  titles  given  it  by  Mohammed  himself,  and  particularly  that  of 
The  heart  of  the  Koran.  The  Mohammedans  read  it  to  dying  persons  in  their  last 
agony(2). 

b  viz.  The  sentence  of  damnation,  which  God  pronounced  against  the  greater 
part  of  genii  and  men,  at  the  fall  of  Adam(3). 

c     Or  collars,  such  as  are  described  p.  40,  note  a. 

*  "The  most  part  of  them  will  verify  our  predictions,  because  that  they  are  un- 
believers. We  have  loaded  their  necks  with  long  and  heavy  chains.  In  vain  would 
they  raise  up  their  heads." — Savary. 

d  That  is,  We  have  placed  obstacles  to  prevent  their  looking  either  forwards  or 
backwards.  The  whole  passage  represents  the  blindness  and  invincible  obstinacy, 
with  which  God  justly  curses  perverse  and  reprobate  men. 

e     It  is  said  that  when  the  Koreish,  in  pursuance  of  a  resolution  they  had  taken, 

(1)  See  the  Prelim.  Disc.  $  111.  p.  75,  &o.  Vol.  1.  (2)  V.  Bobov.  De  visit, 

segrot.  p.  17.  (3)  See  chap.  7,  p.  337,  Vol.  I.;  chap.  11,  p.  23,  &c.  Vol.  II. 


AL  KORAN.  233 

unto  them,  or  do  not  preach  unto  them  ;  they  shall  not  be- 
lieve. But  thou  shalt  preach  with  effect  unto  him  only  who 
foljoweth  the  admonition  of  the  Koran^  and  feareth  the  Merciful 
in  secret.  Wherefore  bear  good  tidings  unto  him,  of  mercy,  and 
an  honourable  reward.  Verily  we  will  restore  the  dead  to  life, 
and  will  write  down  tlieir  loorks  which  they  shall  have  sent  be- 
fore them,  and  their  footsteps  lohicJi  they  shall  have  left  behind 
them^  ;  and  every  thing  do  we  set  down  in  a  plain  register.  Pro- 
pound unto  them  as  an  example  the  inhabitants  of  the  city  of 
Jlntioch,  when  the  apostles  of  Jesus  came  thereto"* :  wdien  we 
sent  unto  them  two  of  the  said  apostles'^ ;  but  they  charged  them 

had  sent  a  select  number  to  beset  Mohammed's  house,  and  to  kill  h!m(l),  the  pro- 
phet, having  caused  Ali  to  lie  down  on  his  bed  to  deceive  the  assassins,  went  out  and 
threw  a  handful  of  dust  at  them,  repealing  the  nine  first  verses  of  this  chapter,  which 
end  here;  and  (hat  they  were  thereupon  stricken  with  blindness,  so  that  they  could 
not  see  him (2). 

a     As  their  good  or  evil  example,  doctiine,  &c. 

b     To  explain  this  passage,  the  commentators  tell  the  following  story. 

The  people  of  Antioch  being  idolaters,  Jesus  sent  two  of  his  disciples  thither  to 
preach  to  ihem  :  and  when  they  drew  near  the  city,  they  found  Habib  surnamed  al 
Najjar,  or  the  carpenter,  feeding  sheep,  and  acquainted  him  with  their  errand  ; 
whereupon  be  asked  them  what  proof  they  had  of  their  veracity,  and  they  told  him 
they  could  cure  the  sick,  and  the  blind,  and  the  lepers ;  and  to  demonstrate  the  truth 
of  what  they  said,  they  laid  their  hands  on  a  child  of  his  who  was  sick,  and  imme- 
diately restored  him  to  health.  Habib  was  convinced  by  this  miracle,  and  believed  ; 
after  which  they  went  into  the  cily  and  preached  the  worship  of  one  true  God,  curing 
a  great  number  of  people  of  several  infirmities:  but  at  length,  the  affair  coining  to 
the  prince's  ear,  he  oidered  them  to  be  imprisoned,  for  endeavouring  to  seduce  the 
people.  When  Jesus  heard  of  this,  he  sent  another  of  his  disciples,  generally  sup- 
posed to  have  been  Simon  Peter ;  who  coming  to  Antioch  and  appearing  as  a  zealous 
idolater,  soon  insinuated  himself  into  the  favour  of  the  inhabitants  and  of  their  prince, 
and  at  length  took  an  opportunity  to  desire  the  prince  would  order  the  two  persons, 
who,  as  he  was  informed,  had  been  put  in  prison  for  broaching  new  opinions,  to  be 
brought  before  him  to  be  examined  ;  and  accordingly  they  were  brought :  when 
Peler,  having  previously  warned  them  to  take  no  notice  that  they  knew  him,  asked 
them  who  sent  them ;  to  which  they  answered,  God,  who  had  created  all  things, 
and  had  no  companion  :  he  then  required  some  convincing  proof  of  their  mission 
upon  which  they  restored  a  blind  person  to  his  sight,  and  performed  some  other 
miracles,  with  which  Peter  seemed  not  to  be  satisfied,  for  that,  according  to  some, 
he  did  the  very  same  miracles  himself,  but  declared  that  if  their  God  could  enable 
them  to  raise  the  dead,  he  would  believe  Ihem;  which  condition  the  two  apostles 
accepting,  a  lad  was  brought  who  had  been  dead  seven  days,  and  at  their  prayers  he 
was  raised  to  life,  and  thereupon  Peter  acknowledged  himself  convinced,  and  ran  and 
demolished  the  idols,  a  great  many  of  ihe  people  following  him,  and  embracing  the 
true  faith  ;  but  those  who  believed  not  were  destroyed  by  the  cry  of  Ihe  angel  Ga- 
briel(3). 

c     Some  say  these  two  were  John  and  Paul ;  but  others  name  different  persons. 


(1)  See  the  Prelim.  Disc.  p.  67,  Vol.  t  (2)  V.  Abulf.  Vit.  Mob.  p.  50. 

(3)  Al  Zamakh.  al  Beidawi,  &tc.     V.  etiam  Marracc.  in  Ale.  p.  580. 

Vol.  II.— 2  E 


234  AL  KORAN. 

vvitli  imposture.  Wherefore  we  strengthened  them  with  a  third*. 
And  they  said,  Verily  we  are  sent  unto  you  by  God.  The  in- 
habitants answered,  Ye  are  no  other  than  men,  as  we  are; 
neither  hath  the  Merciful  revealed  any  thing  unto  you  :  ye  only 
publish  a  lie.  The  apostles  replied,  Our  Lord  knoweth  that  we 
are  really  sent  unto  you  :  and  our  duty  is  only  public  preaching. 
Those  ofJintioch  said,  Verily  we  presage  evil  from  you  :  if  ye 
desist  noi  from  preaching,  we  will  surely  stone  you,  and  a  pain- 
ful punishment  shall  be  inflicted  on  you  by  us.  The  apostles 
answered.  Your  evil  presage  is  with  yourselves''  :  although  ye  be 
warned*,  ivillye  persist  in  your  errors  ?  Verily  ye  are  a  people 
who  transgress  exceedingly.  And  a  certain  man'^  came  hastily 
from  the  farther  parts  of  the  city,  atid  said,  0  my  people,  fol- 
low the  messengers  of  God;  follow   him  who  demandeth  not 

any  reward   of  you  :    for  these   are  rightly  directed. 
XXIII.  *  What  reason  have  I  that  I  should  not  worship  him 

who  hath  created  me  ?  for  unto  him  shall  ye  return. 
Shall  I  take  other  gods  besides  him  ?  If  the  Merciful  be  pleased 
to  afflict  me,  their  intercession  will  not  avail  meat  all,  neither  can 
they  deliver  me:  then  should  I  be  in  a  manifest  error.  Verily 
I  believe  in  your  Lord  ;  wherefore  hearken  unto  me.  But  they 
stoned  him  :  and  as  he  died,  it  was  said  unto  him,  Enter  thou 
into  paradise.  ^nd\\e  said,  0  tliat  my  people  knew  how  merciful 
God  hath  been  unto  me  !  for  he  hath  highly  honoured  me.  And 
we  sent  not  down  against  his  people,  after  they  had  slain  him, 
an  army  from  heaven,  nor  the  other  instruments  of  destruction 
which  we  sent  Aowwon  unbelievers  informer  days'^ :  there  was 
only  one  cry  of  Gabriel  from  heaven,  and  behold,  they  became 
utterly  extinct.  0  the  misery  of  men  !  No  apostle  cometh  unto 
them,  but  they  laugh  him  to  scorn.  Do  they  not  consider  how 
many  generations  we  have  destroyed  before  them  ?  Verily  they 
shall  not  return  unto  them  :  but  all  of  them  in  general  shall  be 
assembled  before  us.  One  sign  of  the  resurrect  ion  unto  them  is 
the  dead  earth'' :  we  quicken  the  same  by  the  rain,  and  produce 
thereout  various  sorts  o/ grain,  of  which  they  eat.   And  we  make 

a    viz.  Simon  Peter. 

b  i.  e.  If  any  evil  befall  you,  it  will  be  the  consequence  of  your  own  obstinacy 
and  unbelief.     See  chap.  27,  p.  175,  note  f.  Vol.  II. 

*  "  Suspend  your  presage  ;  when  ye  shall  have  listened  to  our  doctrine,  perchance 
ye  will  renounce  your  evil  doings." — Savary. 

c  This  was  Habib  al  Najjar,  whose  martyrdom  is  here  described :  his  tomb  is  still 
shown  near  Antioch,  and  is  much  visited  by  the  Mohammedan?(l). 

d  As  a  delude,  or  a  shower  of  stones,  or  a  suffocating  wind,  &c.  The  words  may 
also  be  translated,  JVor  did  ive  determine  to  send  duivn  such  executioners  of  our 
justice. 

e     See  chap.  29,  p.  191,  note  b,  Vol.  II. 

(1)  V.  Schultens,  Indie.  Geogr.  ad  calcem  Vita  Saladini,  voce  Antiochia. 


AL  KORAN.  ^35 

therein  gardens  of  palm-trees  and  vines  ;  and  we  cause  springs  to 
gush  forth  in  the  same  :  that  they  may  cat  of  the  fruits  thereof, 
and  of  the  labour  of  their  hands.      Will  they  not  therefore  give 
thanks.?     Praise  be  unto  him  who  hath  created  all  the  different 
kinds,  both  oi  vegetables,  which  the  earth  bringeth  forth,  and  of 
their  own  species,  by  forming  the  two  sexes,  and  ahothevarious 
sorts  of  things  which  they  know  not.     The  night  also  is  a  sign 
unto  them  :   we  withdraw  the  day  from  the  same,  and  behold, 
they  are  covered  with  darkness  :  and  the  sun  hasteneth  to  his 
place  of  rest^     This  is  the  disposition  of  the  mighty,  the  wise 
God.     And  for  the  moon  have  we  appointed  certain  mansions'', 
until  she  change  and  return  to  be  like  the  old  branch  of  a  palm- 
tree*^     It  is  not  expedient  that  the  sun  should  overtake  the  moon 
in  her  course  ;  neither  doth  the  night  outstrip  the  day  :  but  each 
of  these  luminaries  moveth  in  a  peculiar  orbit.    It  is  a  sign  also 
unto  them,  that  we  carry  their  ofispring  in  the  ship  filled  toith 
meyxhandize'^ ;  and  that  we  have  made  for  them  other  conve- 
niences like  unto  it^',  whereon  they  ride.     If  we  please  we  drown 
them,  and  there  is  none  to  help  them  ;  neither  are  they  delivered 
unless  through  our  mercy,  and  that  they  may  enjoy  life  for  a 
season.      When  it  is  said  unto  them.   Fear  that  which  is  before 
you,  and  that  which  is  behind  you<",   that  ye  may  obtain  mercy  ; 
they  ivithdraiv  from  thee :  and  thou  dost  not  bring  them  one 
sign,  of  the  signs  of  their  Lord,   but  they  turn  aside  from  the 
same.     And  when  it  is  said  unto  them,  Give  alms  of  that  which 
God  hath  bestowed  on  you  ;  the  unbelievers  say  unto  those  who 
believe,  by  way  of  mockery,  Shall  we  feed  him  whom  God  can 
feed,  if  he  pleaseths  ?    Verily  ye  are  in  no  other  than  a  manifest 

a  That  is,  he  hasteneth  to  run  his  daily  course  :  the  setting  of  the  sun  resembling 
a  traveller's  going  to  rest.  Some  copies  vary  in  this  place,  and  instead  of  limosta- 
karrin  laha,  read  la  mosinkarra  laha  ;  according  to  which  tiic  sentence  should  be 
rendered,  The  sun  runncthh\s  course  wiiliout  ceasing,  and  hath  not  a  place  of  rest. 

b  viz.  These  are  twenty-eight  constellations,  through  one  of  which  the  moon 
passes  every  night,  thence  called  the  777ansions  or  hotiscs  of  the  moon{l). 

*  "  We  have  appointed  the  phases  of  the  moon,  and  the  moment  at  which  she 
appearelh  suspended  like  the  clusters  of  the  date-tree(2)." — Savary. 

c  For  when  a  palm-branch  grows  old,  it  shrinks,  and  becomes  crooked  and  yellow, 
not  ill  representing  the  appearance  of  the  new  moon. 

d  Some  suppose  that  the  deliverance  of  Noah  and  his  companions,  in  the  aik,  is 
here  intended  :  and  then  the  words  should  be  translated,  That  we  carried  their  pro- 
geny in  the  ark  filled  with  living  creatures,     (Savary  adopts  ti)is  reading). 

e     As  camels,  which  are  the  land-ships  ;  or  lesser  vessels  and  boats. 

f    i.  e.  The  punishment  of  this  world  and  of  the  next. 

g  When  the  poor  Moslems  asked  alms  of  the  richer  Koreish,  they  told  them  that 
if  God  could  provide  for  them,  as  they  imagined,  and  did  not,  it  was  an  argument 
that  they  deserved  not  his  favour  so  well  as  themselves  :  whereas  God  permits  some 
to  be  iu  want,  to  try  the  rich  and  exercise  their  charity. 

(1)  See  the  Prelim.  Disc.  $  1,  p.  51,  Vol.  I. 

(2)  The  date-tree  produces  two  or  Un-ee  large  clusters,  which  spring  from  its  sum- 
rait,  and  are  suspended  around. — Savary. 


236  AL  KORAN. 

error.  And  they  say,  When  will  this  promise  of  the  resurrection 
be  fulfilled^  if  ye  speak  truth  ?  They  only  wait  for  one  sounding 
of  the  triimpet'^,  which  shall  overtake  them  while  they  are  dis- 
puting together  ;  and  they  shall  not  have  time  to  make  any  dis- 
position of  their  effects,  neither  shall  they  return  to  their  family. 
And  the  trumpet  shall  be  sounded  again^  ;  and  behold  they  shall 
come  forth  from  their  graves,  and  hasten  unto  their  Lord.  They 
shall  say,  Alas  for  us  !  who  hath  awakened  us  from  our  bed*^  ? 
This  is  what  the  Merciful  promised  us  ;  and  his  apostles  spoke 
the  truth.  It  shall  be  but  one  sound  of  the  trumpet,  and  behold, 
they  shall  be  all  assembled  before  us.  On  this  day  no  soul  shall 
be  unjustly  treated  in  the  least ;  neither  shall  ye  be  rewarded,  but 
according  to  what  ye  shall  have  wrought.  On  this  day  the 
inhabitants  of  paradise  shall  be  wholly  taken  up  with  joy  : 
they  and  their  wives  shall  rest  in  shady  groves,  leaning  on 
magnificent  couches.  There  shall  they  have  fruit,  and  they 
shall  obtain  whatever  they  shall  desire.  Peace  shall  be  the 
word  spoken  imto  the  righteous,  by  a  merciful  Lord  :  but  he 
shall  say  unto  the  wicked.  Be  ye  separated  this  day,  O  ye 
wicked,  from  the  righteous.  Did  I  not  command  you,  0  sons 
of  Adam,  that  ye  should  not  worship  Satan  ;  because  he  luas  an 
open  enemy  unto  3'^ou  ?  And  did  I  not  say,  Worship  me  ;  this 
is  the  right  way  ?  But  now  hath  he  seduced  a  great  multitude 
of  you  :  did  ye  not  therefore  understand  ?  This  is  hell,  with 
which  ye  were  threatened  ;  be  ye  cast  into  the  same  this  day,  to 
be  burned  ;  for  that  ye  have  been  unbelievers.  On  this  day  we 
will  seal  up  their  mouths,  that  they  shall  not  open  them  in 
their  own  defence;  and  their  hands  shall  speak  unto  us,  and 
their  feet  shall  bear  witness  of  that  which  they  have  committed^. 
If  we  pleased  we  could  put  out  their  eyes,  and  they  might  run 
with  emulation  in  the  way  they  use  to  take^;  and  how  should 
they  see  their  error?  And  if  we  pleased  we  could  transform 
them  into  other  shapes,  in  their  places  ivhere  they  should  be 
found;  and  they  should  not  be  able  to  depart :  neither  should 
they  repent*^.  Unto  whomsoever  we  grant  a  long  life,  him  do 
we  cause  to  bow  down  his  body  through  age\.  Will  they  not 
therefore  understand  ?     We  have  not  taught  Mohammed  the  art 

a     See  the  Piel.  Disc.  §  IV.  pp.  95,  96,  Vol.  I.  and  the  notes  to  chap.  39,  Vol.  II. 

b     See  ibid. 

c  Foi  they  shall  sleep  during  the  intoival  between  these  two  blasts  of  the  trumpet, 
and  shall  feel  no  paiii(l). 

d     See  the  Prelim.  Disc.  $  IV.  p.  100,  Vol.  I. 

*  "  We  could  deprive  them  of  sight,  and  they  would  wander  hither  and  thither 
in  the  midst  of  darkness." — Savary. 

e  That  is.  They  deserve  to  be  thus  treated  for  their  infidelity  and  disobedience  ; 
but  we  bear  with  them  out  of  mercy,  and  grant  them  respite. 

t  "  He  whose  old  age  we  lengthen  approaches  unto  childhood." — Savary. 

(I)  Jallalo'ddin. 


AL  KORAN. 


237 


of  poetry"  ;  nor  is  it  expedient  for  him  to  be  a  poet.     This  book 
is  no  other  than   an  admonition  from   God,  and  a  perspicuous 
Koran  ;   that  he  may  warn  him  who  is  living^  :   and  the  sentence 
of  condemnation  will   he  justly  executed  on  the  unbelievers. 
Do  they  not  consider  that  we  have  created  for  them,  amonfj;  the 
things  which  our  hands  have  wrought,  cattle  of  several  kinds, 
of  which  they  are  possessors  ;  and  that  we  have  put  the  same  in 
subjection  under  them  ?     Some  of  them  are  for  their  riding  ;  and 
on  some  of  them  do  they  feed  :  and  they  receive  other  advantages 
therefrom  ;   and  of  their  milk  do  they  drink.      Will  they  not, 
therefore,  be  thankful  ?     They  have  taken  other  gods,   besides 
God,  in  hopes  that  they  may  be  assisted  by  them  ;   but  they  are 
not  able  to  give  them  any  assistance  :  yet  are  they  a  party  of 
troops  ready  to  defend  them*.      Let  not  their  speech,  therefore, 
grieve  thee  :   we  know  that  which  they  privately  conceal,  and 
that  which   they  publicly  discover.      Doth   not   man   know  that 
we  have  created  him  of  seed  ?  yet  behold,  he  is  an  open  disputer 
against  the  resurrection;  and  he  propoundelh  unto  us  a  com- 
parison, and  forgetteth  his  creation.     He  saith.  Who  shall  restore 
bones  to  life,  when  they  are  rotten'^  ?     Answer,  He  shall  restore 
them  to  life,  who  produced  them  the  first  time  :  for  he  is  skilled 
in  every  kirid  of  creation  :  who  giveth  you  fire  out  of  the  green 
tree'',  and  behold,  ye  kindle  your  fuel  from  thence.      Is  not  he 
who  hath  created  the  heavens  and  the  earth  able  to  create  new 
creatures  like  unto  them  ?     Yea  certainly:   for  he  is  the  wise 
Creator.      His  command,  when  he  willeth  a  thing,  is  only  that 
he  saith  unto  it.  Be  ;   and  it  is.     Wherefore  praise  be  unto  him, 
in  whose  hands  is  the  kingdom  of  all  things,  and  unto  whom  ye 
shall  return  at  the  last  day. 

a  Tliis  is  in  answer  to  the  infidels,  who  pretended  the  Koran  was  only  a  poetical 
composition. 

b  i.  e.  Indued  with  understanding;  the  stupid  and  careless  being  like  dead 
persons(l). 

*  "  They  are  incapable  of  giving  succour.  The  worshipper  and  the  idol  shall  be 
the  prey  of  the  flames," — Savury. 

c     See  chap.  16,  p.  56,  note  d.  Vol.  II. 

d  The  usual  way  of  stiiking  fire  in  the  east  is  by  rubbing  together  two  pieces  of 
wood,  one  of  which  is  commonly  of  the  tree  called  Markh,  and  the  other  of  that 
called  Afar:  and  it  will  succeed  even  though  the  wood  be  green.and  wet(2). 

(1 )  Al  Ikidawi.  (2)  V.  Hyde,  de  Rel.  vet,  Fers,  c.  25,  p.  333,  &c. 


238 


AL  KORAN. 


CHAPTER  XXXVII. 


Intitled,  Those  who  rank  themselves  in  order  ;  revealed  at 

Mecca. 

In  the  name  of  the  most  merciful  God. 

By  the  angds  who  rank  themselves  in  order^ ;  and  by  those 
who  drive  forward  and  dispel  the  clouds^;  and  by  those  who 
read  the  Koran  for  an  admonition  ;  verily  your  God  is  one*  :  the 
Lord  of  heaven  and  earth,  and  of  whatever  is  between  them, 
and  the  Lord  of  the  east^  We  have  adorned  the  lower  heaven 
with  the  ornament  of  the  stars  :  and  we  have  placed  therein  a 
guard,  against  every  rebellious  devil  ;  that  they  may  not  listen 
to  the  discourse  of  the  exalted  princes  (for  they  are  darted  at 
from  every  side,  to  repel  them,  and  a  lasting  torment  is  prepared 
for  them);  except  him  who  catcheth  a  word  by  stealth,  and  is  pur- 
sued by  a  shining  flameH  Ask  the  Meccans,  therefore,  whether 
they  be  stronger  by  nature,  or  the  angels  whom  we  have  created  ? 
We  have  surely  created  them  of  stiff  clay.  Thou  wonderest  at 
God's  power  and  their  obstinacy  ;  but  they  mock  at  the  argu- 
ments urged  to  convince  them :  when  they  are  warned,  they  do 

a  Some  understand  by  these  words  the  souls  of  men  who  range  themselves  in 
obedience  to  God's  laws,  and  put  away  from  thens  all  infidelity  and  corrupt  doings; 
or  the  souls  of  those  who  rank  themselves  in  battle  array,  to  fight  for  the  true  reli- 
gion, and^JMsft  on  their  iiorses  to  charge  the  infidels,  &c.(l). 

b  Or,  who  put  in  motion  all  bodies,  in  the  upper  and  lower  world,  according  to 
ihe  divine  command ;  or,  who  keeep  off  men  from  disobedience  to  God,  by  inspiring 
them  with  good  thoughts  and  inclinations ;  or,  who  drive  away  the  devils  from 
them,  &c.(2). 

*  "  I  swear  by  the  bands  of  angels,  by  those  who  threaten,  by  those  who  read(3), 
your  God  is  the  only  God." — Savary. 

c  The  original  word,  being  in  the  plural  number,  is  supposed  to  signify  the  dif- 
ferent points  of  the  horizon,  from  whence  the  sun  rises  in  the  course  of  the  year, 
which  are  in  number  three  hundred  and  sixty  (equal  to  the  number  of  days  in  the 
old  civil  year)  and  have  as  many  corresponding  points  where  it  successively  sets, 
during  that  space(4).  Marracci  groundlessly  imagines  this  interpretation  to  be  built 
on  the  error  of  the  plurality  of  woflds(5). 

■f  "  One  of  them  approached  by  stealth  the  celestial  spheres,  but  a  penetrating 
fflame  precipitated  him  down." — Savary. 

d     See  chap.  15,  p.  51,  Vol.  II. 

(1)  AlBeidawi.  (2)  Idem. 

(3)  "The  angels  who  read  the  Koran  are  here  meant." — Savary. 

(4)  Al  Beidawi,  Yahya,  (5)  Marracc.  in  Ale.  p.  589. 


AL  KORAN.  239 

not  take  warning  ;  and  when  they  see  any  sign,  they  scoff  thereat, 
and  say,  This  is  no  other  than  manifest  sorcery  :   after  we  shall 
be  dead,  and  become  dust  and  bones,  shall  we  really  be  raised  to 
life,  and  our  forefathers  also  ?     Answer,  Yea  :  and  ye  shall  then 
be  despicable.     There  shall  be  but  one  blast  of  the  trumpet,  and 
they  shall  see  theynselves  raised :  and  they  shall  say,  Alas  for  us! 
this  is  the  day  of  judgment  ;  this  is  the  day  of  distinction  between 
the  righteous  and  the  ivicked,  which  ye  rejected  as  a  falsehood. 
Gather  together  those  who  have  acted  unjustly,  and  their  com- 
rades, and   the  idols  which   they  worshipped    besides   God,  and 
direct  them  in  the  way  to  hell  :  and  set  them  before  God^s  tribu- 
nal;  for  they  shall  be  called  to  account.     What  aileth  you  that 
ye  defend  not  one  another?     But  on  this  day  they  shall  submit 
themselves  to  the  Judgment  of  God:  and  they  shall  draw  nigh 
unto  one  another,   and   shall  dispute  among  themselves.     */9nd 
the  seduced  shall  say  unto  those  who  seduced  them,  Verily  ye 
came  unto  us  with  presages  of  prosperity'' ;   a7id  the  seducers 
shall  answer,  Nay,  rather  ye  were  not  true  believers  :  for  we  had 
no  power  over  you  to  compel  you ;  but  ye  were  people  who 
voluntarily  transgressed  :   wherefore  the  sentence  of  our  Lord 
hath   been  justly  pronounced   against  us,  and  we  shall   surely 
taste    his   vengeance.     We   seduced    you  ;    but   we   also    erred 
ourselves.     They  shall  both  therefore  be  made  partakers  of  the 
same  punishment  on   that  day.     Thus  will  we  deal  with   the 
wicked  :   because,  when  it  is  said  unto  them.  There  is  no  god 
besides  the  true  God,  they  swell  with  arrogance,  and  say.  Shall 
we  abandon  our  gods  for  a  distracted   poet  ?     Nay  :  he  cometh 
with  the  truth,  and  beareth  witness  to  \.\\q  former  apostles.     Ye 
shall  surely  taste  the  painful  torment  of  hell ;  and  ye  shall  not  be 
rewarded,  but  according  to  your  works.     But  as  for  the  sincere 
servants  of  God,  they  shall  have  a  certain  provision  in  paradise, 
namely,  delicious  (nuts  :  and  they  5A«//6e  honoured  :  they  shall 
be  placed  in  gardens  of  pleasure,  leaning  on  couclies,  opposite  to 
one  another"* :  a  cup  shall  be  carried  round  unto  them,  ^//cf/ from 
a  limpid  fountain,  ibr  the  delight  of  those  who  drink  :   it  shall  not 
oppress  the  understanding,  neither  shall  they  be  inebriated  there- 
with.     And  near  them  shall  lie  the  virgins  of  paradise,  refrain- 
ing their  \ooks  from  beholding  any  besides  their  spouses,  having 
large  black  eyes,  and  resembling  the  eggs  of  an  ostrich  covered 
with  feathers  from  the  dusf^.      And  they  shall  turn  the  one  unto 
the  other,  and  shall  ask  one  another  questions.      And  one  of  them 
shall  say,  Verily  1  had   an  intimate  friend  while  I  lived  in  the 

a  Literally, /ro??i  the  right  hand.  The  words  may  also  be  rendered,  tci/A /orcc, 
to  compel  us;  or,  with  an  oath,  swearinn;  that  ye  were  in  the  right. 

b     See  chap.  15,  p.  53,  note  d,  Vol.  II. 

c  This  may  seem  an  odd  comparison  to  an  European;  but  the  orientals  think  no- 
thing comes  so  near  the  colour  of  a  Cue  woman's  skin  as  that  of  an  ostrich's  egg, 
when  kept  peifectiy  clean. 


240  AL  KORAN.    ^ 

world,  who  said  unto  me,  Art  thou  one  of  those  who  assertest 
the  truth  of  the  resurrection  ?     After  we  shall  be  dead,  and  re- 
duced to  dust  and  bones,  shall  we  surely  be  judged  ?      Then  he 
shall  say  to  his  companions,  Will  ye  look  down  ?    And  he  shall 
look  down,  and  shall  see  him  in  the  midst  of  hell  :  and  he  shall 
say  unto  him.  By  God,  it  wanted  little  but  thou  hadst  drawn  me 
into  ruin  :  and  had  it  not  been  for  the  grace  of  my  Lord,  I  had 
surely  been  one  of  those  who  have  been  delivered  up  to  eternal 
torment.     Shall  we  die  any  other  than  our  first  death  ;  or  do  we 
suffer  any  punishment  ?    Verily  this  is  great  felicity  :   for  the  ob- 
taining 3i  felicity  \'(ke  this  let  the  labourers  labour.      Is  this  a 
better  entertainment,   or  the  tree  of  al  Zakkum'^  ?     Verily  we 
have  designed  the  same  for  an  occasion  of  dispute  unto  the  unjust''*. 
It  is  a  tree  which  issueth  from  the  bottom  of  hell  :  the  fruit 
thereof  resembleth  the  heads  of  devils*^  ;  and  the  damned  shall 
eat  of  the  same,  and  shall  fill  their  bellies  therewith  ;  and  there 
shall  be  given  them  thereon  a  mixture  of  filthy  and  boiling  water 
to  drink  :   afterwards  shall  they  return  into  hell''.     They  found 
their  fathers  going  astray,  and  they  trod  hastily  in  their  footsteps  : 
for  the  greater  part  of  the  ancients  erred  before  them.      x\nd  we 
sent  Warners  unto  them  heretofore  :  and  see  how  miserable  was 
the  end  of  those  who  were  warned  ;  except  the  sincere  servants 
of  God.     Noah  called  on  us  in  former  days  :   and  we  heard  him 
graciously  :  and  we  delivered  him  and  his  family  out  of  the  great 
distress  ;  and  we  caused  his  offspring  to  be  those  who  survived  to 
people  the  earth :  and  we  left  the  following  salutation  to  be  he- 
stowed  on  him  by  the  latest  posterity,  namely.  Peace  be  on  Noah 
among  all  creatures  !     Thus  do  we  reward  the  righteous  ;  for  he 
was  one   of  our   servants  the  true   believers. ,   Afterwards  we 
drowned  the  others.     Abraham  also  was  of  his  religion"^ ;  when 
he  came  unto  his  Lord  with  a  perfect  heart.     When  he  said  unto 
his  father  and  his  people.  What  do  ye  worship  ?     Do  ye  choose 
false  gods  preferably  to  the  true  God  ?     What  therefore  is  your 
opinion  of  the  Lord  of  all  creatures  ?  And  he  looked  and  observed 

a  There  is  a  thorny  free  so  called,  which  grows  in  Tehama,  and  bears  fruit  lilte 
an  almond,  but  extremely  bitter  ;  imd  therefore  the  same  name  is  given  to  this  infer- 
nal tree. 

b  The  infidels  not  conceiving  how  a  tree  could  grow  in  hell,  where  the  stones 
themselves  serve  for  fuel. 

*  "  How  different  is  the  tree  al  Z>ikkum  from  the  abode  of  Eden !  We  have 
planted  it  for  the  torment  of  the  wicked." — Savary. 

c     Or  of  serpents  ugly  to  behold  :  the  original  word  signifies  both. 

d  Some  suppose  that  the  entertainment  abovementioned  v/ill  be  the  welcome 
given  the  damned  before  they  enter  that  place  ;  and  others,  that  they  will  be  suffered 
to  come  out  of  hell  from  time  to  lime,  to  drink  their  scalding  liquor. 

e  For  Noah  and  he  agreed  in  the  fundamental  points  both  of  faith  and  practice  ; 
though  the  space  between  them  was  no  less  than  2640  years(l). 

(l)  Al  Beidawi. 


AL  KORAN.  241 

the  stars,  and  said,  Verily  I  .^hall  be  sick^*,  and  'shall  not  assist 
at  your  sacrifices:  and  they  turned  their  backs  and  departed 
from  him''.  And  Abraham  went  privately  to  their  gods,  and 
said  scoffingli/  unto  them,  Do  ye  not  eat  of  the  incut  which  is 
set  he/ore  you  ?  Wliat  aileth  you  that  ye  speak  not  ?  And  he 
turned  upon  them,  and  struck  them  with  his  right  hand,  and de- 
molished  them.  And  the.  people  came  hastily  unto  him  :  and 
he  said,  Do  ye  worship  the  images  which  ye  carve  ?  whereas 
God  hath  created  you,  and  also  that  which  ye  make.  They  said. 
Build  a  pile  for  him,  and  cast  him  into  the  glowing  fire.  And 
they  devised  a  plot  against  him.  ;  hut  wc  made  them  the  inferior, 
a7id  delivered  him^.  And  Abraham  said,  Verily  I  avi  going 
unto  my  Lord'',  who  will  direct  me.  0  Lord,  grant  me  a 
righteous  issue.  Wherefore  we  acquainted  him  that  he  should 
have  a  son,  luho  should  be  a  meek  youth*.  And  when  he  had 
attained  to  year5  o/"  discretion*^,  and  cnuld  join  in  acts  of  reli- 
gion with  him,  Abraham  said  unto  him,  0  my  son,  verily  I  saw 
in  a  dream  that  1  should  offer  thee  in  sacrifice*" :  consider  therefore 
what  thou  art  of  opinion  /  should  do.  He  answered,  0  my 
father,  do  what  thou  art  commanded  :  thou  shalt  find  me,  if  God 
please,  a  patient  person.     And  when  they  had  submitted  them- 

a  He  made  as  if  he  gathered  so  much  from  the  aspect  of  the  heavens  (the  people 
being  greally  addicted  to  tlie  superstitions  of  astrology),  and  made  it  his  excuse  for 
being  absent  from  their  festival,  to  which  they  had  invited  him. 

b     Fe.iring  he  had  some  contagious  distcmper(l). 

c     See  chap.  21,  p.  121,  &c.  Vol.  II. 

d     i.  e.  Whither  he  hath  commanded  me. 

*  "  We  foretold  unto  him  a  son,  who  should  be  endowed  with  wisdom." — Savary. 

e     He  was  then  thirteen  years  old (2). 

f  The  commentators  say,  that  Abraham  was  ordered  in  a  vision,  which  he  saw  on 
the  eighth  night  of  the  month  Dhu'ihajja,  to  sacrifice  his  son  ;  and  to  assure  him  that 
this  was  not  from  the  devil,  as  he  was  inclined  to  suspect,  the  same  vision  was  re- 
peated a  second  time  (he  next  night,  when  he  knew  it  to  be  from  God  ;  and  also  a 
thiid  lime  the  night  following,  when  he  resolved  to  obey  it,  and  \o  sacrifice  his  son  : 
and  hence  some  think  the  Sth,  9lii,  and  10th  days  of  Dhu'ihajja,  are  called  Yawm 
alterwiya,  yawm  arafat,  and  yawm  alnehr,  that  is,  the  day  of  the  vision,  the  day 
of  knowledge,  and  the  day  of  the  sacrifice. 

It  is  the  most  received  opinion  among  the  Mohammedans,  that  the  son  whom 
Abraham  offered  was  Ismael,  and  not  Isaac  ;  IsmacI  being  his  only  son  at  that  time  : 
for  the  promise  of  Isaac's  birth  is  mentioned  lower,  as  subsequent  in  time  to  this 
transaction.  They  also  allege  the  testimony  of  their  prophet,  who  is  reported  to  have 
said,  I  am  the  son  of  the  two  who  were  offered  in  sacrfice;  meaning  his  great  an- 
cestor, Ismael,  and  his  own  father  Abd'allah  :  for  Abd'almotallel)  had  made  a  vow, 
thai  if  God  would  permit  him  to  find  out  and  open  the  well  Zemzem,  and  should 
give  him  ten  sons,  he  would  sacrifice  one  of  (hem  :  accordingly,  when  he  had  ob- 
tained his  desire  in  both  respects,  he  cast  lots  on  his  sons,  and  the  lot  falling  on 
.\bd'allah,  he  redeemed  him  by  offering  an  hundred  camels,  which  was  therefore 
ordered  to  be  the  price  of  a  man's  blood  in  the  Sonna(3). 

(1)  Al  Hcidinvi.  ('2)  Idem.  (3)  Idem,  Jallalo'ddin,  al  Zamakh. 

Vol.  II.— 2  F 


242  AL  KORAN. 

selves  to  the  divine  will,  and  Jibraham  had  laid  /«'s*ori  prostrate 
on  his  face",  we  cried  unto  him,  0  Abraham,  now  hast  thou  veri- 
fied the  vision.  Thus  do  we  reward  the  righteous.  Verily  this 
was  a  manifest  trial.  And  we  ransomed  him  with  a  noble  victim'^. 
And  we  left  the  following  salutation  to  he  bestowed  on  him  by 
the  latest  posterity,  namely.  Peace  be  on  Abraham  !  Thus  do  we 
reward  the  righteous  :  for  he  loas  one  of  our  faithful  servants. 
And  we  rejoiced  him  with  the  promise  of  Isaac,  a  righteous  pro- 
phet ;  and  we  blessed  him  and  Isaac  :  and  of  their  offspring  luere 
some  righteous  doers,  and  others  who  manifestly  injured  their 
own  souls.  We  were  also  gracious  unto  Moses  and  Aaron,  here- 
tofore :  and  we  delivered  them  and  their  people  from  a  great  dis- 
tress. And  we  assisted  them  against  the  Egyptians  ;  and  they 
became  the  conquerors.  And  we  gave  them  the  perspicuous  book 
of  the  laiv,  and  we  directed  them  into  the  right  way  :  and  we 
left  the  following  salutation  to  be  bestowed  on  them  by  the  latest 
posterity,  namely,  Peace  be  on  Moses  and  Aaron  !  Thus  do  vve 
reward  the  righteous  ;  for  they  ivere  two  of  our  faithful  servants. 
And  Elias*^  was  also  one  of  those  who  were  sent  by  us.  When 
he  said  unto  his  people.  Do  ye  not  fear  God?  Do  ye  invoke 
Baal,  and  forsake  the  most  excellent  Creator?  God  is  your 
Lord,  and  the  Lord  of  your  forefathers.  But  they  accus- 
ed him  of  imposture  :  wherefore  they  shall  be  delivered  up 
to  eternal  punishment ;  except  the  sincere  servants  of  God. 
And  we  left  the  following  salutation  to  be  bestowed  on  him 
by  the  latest  posterity,  namely,  Peace  be  on  Ilyasin'i  !     Thus 

a  The  commentators  add,  that  Abraham  went  so  far  as  to  draw  the  knife  with  all 
his  strength  across  the  lad's  throat ;  but  was  miraculously  hindered  from  hurting 
him(l). 

b  The  epithet  of  great,  or  noble,  is  here  added,  either  because  it  was  large  and 
fat,  or  because  it  was  accepted  as  the  ransom  of  a  prophet.  Some  suppose  this  victim 
was  a  ram,  and,  if  we  may  believe  a  common  tradition,  the  very  same  which  Abel 
sacrificed,  having  been  brought  to  Abraham  out  of  paradise  :  others  f\incy  it  was  a 
wild-goat,  which  came  down  from  mount  Thabir,  near  Mecca  :  for  the  Mohammed- 
ans lay  the  scene  of  this  transaction  in  the  valley  of  Mina  ;  as  a  proof  of  which  they 
tell  us  that  the  horns  of  the  victim  were  hung  up  on  the  spout  of  the  Caaba,  where 
they  remained  till  they  weie  burnt,  together  with  that  building,  in  the  days  of 
Abd'allah  Ebn  Zobeir(2)  ;  though  others  assure  us  that  they  had  been  before  taken 
down  by  Mohammed  himself,  to  remove  all  occasion  of  idolatry  (3). 

c  This  prophet  the'^Mohammedans  generally  suppose  to  have  been  the  same  with 
al  Khedr,  and  confound  him  with  Phineas(4),  and  sometiuies  with  Edris,  or  Enoch. 
Some  say  he  was  the  son  of  Yasin,  and  nearly  related  to  Aaron  ;  and  others  suppose 
him  to  have  been  a  different  person.  He  was  sent  to  the  inhabitants  of  Baalbec  in 
Syria,  the  Heliopolis  of  the  Greeks,  to  reclaim  them  from  the  worship  of  their  idol 
Baal,  or  the  sun,  whose  name  makes  part  of  that  of  the  city,  which  was  anciently 
called  Becc(5;. 

d    The  commentators  do  not  well  know  what  to  make  of  this  word.     Some  think 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  lidem.  (3)  V.  D'llerb.  I3ibl.  Orient.  Art. 

I  sraail.  (4)  Sea  chap.  18,  p.  91,  Vol.  11.  note  d.  (5)  Jallal.  Al  Beidawi. 


AL  KORAN.  243 

do  we  reward  the  righteous  :  for  he  was  one  of  our  faithful 
servants.  And  Lot  was  also  one  of  those  who  were  sent  bij  us. 
When  we  delivered  him  and  his  wliole  famii}',  except  an  old 
woman,  his  wife,  who  perished  among  those  that  remained 
behind  :  afterwards  we  destroyed  the  others^  Avn\yc,  0  people 
of  Mecca,  pass  by  the  places  where  they  once  dwelt,  as  ye 
journey  in  the  morning,  and  by  night  ;  will  ye  not  therefore 
understand  ?  Jonas  luas  also  one  of  those  who  were  sent  by  iis^. 
When  he  fled*=  into  the  loaded  ship  ;  and  those  who  ivere  onboard 
cast  lots  among  themselves'^,  and  he  was  condemned^  :  and  the 
fish  swallowed  him*";  for  he  was  worthy  of  reprehension.  And 
if  he  had  not  been  one  of  those  who  praised  God^',  verily  he  had 
remained  in  the  belly  thereof  until  the  day  of  resurrection.  And 
we  cast  him  on  the  naked  shore,  and  he  ivas  sick***  :  and  we 
caused  a  plant  of  a  gourd'  to   grow  up  over  him  ;  and   we  sent 

it  is  the  plural  of  Elias,  or,  as  the  Arabs  write  it,  Ilyas,  and  that  both  that  prophet 
and  his  followers,  or  those  wiio  resembled  him,  are  meant  tlicrehy  :  others  divide  tlie 
word,  and  read  al  Yasin,  i.  e.  the  family  of  Yasin,  who  was  tiic  f.\ther  of  Elias,  ac- 
cording to  an  opinion  mentioned  above  :  and  others  imagine  it  signifies  Mohammed, 
or  the  Koran,  or  some  other  book  of  scripture.  But  the  most  probable  conjecture  is, 
that  Ilyas  or  llyasin  are  the  same  name,  or  design  one  and  the  same  person,  as  Sinai 
and  Sinin  denote  one  and  the  same  mountain  ;  the  last  syllable  being  added  here,  to 
keep  up  the  rhyme,  or  cadence,  at  the  close  of  the  verse. 

a     See  chap.  7,  p.  347,  &c.  Vol.  I,  and  chap.  11,  p.  19,  &c.  Vol.  II. 

b     See  chap.  10,  p.  405,  Vol.  I. 

c     See  chap.  21,  p.  125,  Vol.  II. 

d  Al  Beidawi  says  the  ship  stood  stock  still,  wherefore  they  concluded  that  they 
had  a  fugitive  servant  on  board,  and  cast  lots  to  find  him  out. 

e     i.  e.  He  was  taken  by  the  lot. 

f  When  the  lot  fell  on  Jonas,  he  cried  out,  I  am  the  fugitive  ;  and  immediately 
threw  himself  into  the  sea(l). 

g  The  words  seem  to  relate  particularly  to  Jonas's  supplication  while  in  the 
whale's  belly('2). 

h  By  reason  of  what  he  had  suffered  ;  his  body  becoming  like  that  of  a  new-born 
child(3).  It  is  said  that  the  fish,  after  it  had  swallowed  Jonas,  swam  after  the  ship 
with  its  head  above  water,  that  the  prophet  might  breathe  ;  who  continued  to  praise 
God  till  the  fish  came  to  land,  and  vom.ited  him  out. 

The  opinions  of  the  Mohammedan  writers,  as  to  the  time  Jonas  continued  in  the 
fish's  belly,  differ  very  much  :  some  suppose  it  was  a  part  of  a  day  ;  others  tlnce 
days,  others  seven,  others  twenty,  and  others  forty(4). 

*  "  The  fish  which  had  swallowed  him  threw  him  upon  the  sand,  overwhelmed 
with  sufferings." — Savary. 

i  The  original  word  properly  signifies  a  plant  which  spreads  itself  upon  the  ground, 
having  no  erect  stalk  or  stem  to  support  it,  and  particularly  n  s.ourd  ;  though  some 
imagine  Jonas's  plant  to  Inve  been  a  fig,  and  others  the  small  tree  or  shrub  called 
Mauz{5),  which  bears  very  large  leaves,  and  excellent  fruit(6).  The  commentators 
add,  that  this  plant  withered  the  ne.xt  morning,  and  that  Jonas  being  much  concerned 

(1)  Jallal.  Al  Beidawi.  (2)  See  chap.  21,  p.  125,  Vol.  II.  (3)  Al  Heidawi 

(4)  Idem.  (5)  Idem.  (0)  V.  J.  Leon.  Descr.  AlVic.  lib.  9.     Gab.  Sionit.  de 

Urb.  Orient,  ad  calcem.  Gcogi-.  Nub.  p.  32,  et  llottiiiijur,  Hist.  Orient,  p.  78,  Sec. 


244  AL  KORAN. 

him  to  an  hundred  thousand  persons,  or  they  were  a  gre;iter 
number,  and  they  believed  :  wherefore  we  granted  them  to  enjoy 
this  life  for  a  season.  Inquire  of  the  Meccans  whether  thy  Lord 
hath  daugiUers,  and  they  sons''  ?  Have  we  created  the  angels  of 
the  female  sex  .''  and  laere  they  witnesses  thereof?  Do  they  not 
say  of  their  own  false  invention,  God  hath  begotten  issue  ?  and 
are  they  not  really  liars  ?  Hath  he  chosen  daughters  preferably 
to  sons?  Ye  have  no  reason  to  judge  thus.  Will  ye  not  there- 
fore be  admonislied  ?  Or  have  ye  a  manifest  proof  of  what  ye 
say  ?  Produce  now  your  book  of  revelations,  if  ye  speak  truth. 
And  they  make  him  to  be  of  kin  unto  the  genii'' ;  whereas  the 
genii  know  that  they  who  affirm  such  things  shall  be  delivered 
up  to  eternal  punishment ;  (far  be  that  from  God,  which  they 
affirm  of  him!)  except  the  sincere  servants  of  God*.  Moreover 
ye  and  that  which  ye  worship  shall  not  seduce  any  concerning 
God,  except  him  who  is  destined  to  be  burned  in  hell.  There 
is  none  of  us  but  hath  an  appointed  place  :  we  range  ourselves  in 
order,  attending  the  commands  of  God ;  and  we  celebrate  the 
divine  praise'^.  The  infidels  ss.'n\,  If  we  had  been  favoured  with 
a  book  of  divine  revelations,  of  tliose  which  loere  delivered  to 
the  ancients,  we  had  surely  been  sincere  servants  of  God  :  yet 
now  the  Koran  is  revealed,  they  believe  not  therein  ;  but  here- 
after shall  they  know  the  consequence  of  their  unbelief.  Our 
word  hath  formerly  been  given  unto  our  servants  the  apostles  ; 
that  they  should  certainly  be  assisted  against  the  infidels,  and 
that  our  armies  should  surely  be  the  conquerors.  Turn  aside 
therefore  from  them,  for  a  season  :  and  see  the  calamities  whicli 

at  it,  God  made  a  remonstrance  to  him  in  behalf  of  the  Ninivites,  agreeable  to  what 
is  recorded  in  scripture. 

a     See  chap.  16,  pp.  60,  61,  Vol,  II. 

b  That  is,  the  angels,  who  are  also  comprehended  under  the  iiame  o{  genii,  being 
a  species  of  them.  Some  say  that  the  infidels  went  so  far  as  to  assert  that  God  and 
the  devil  were  brothers(l);  which  blasphemous  expression  may  have  been  occasioned 
by  the  magian  notions. 

*  "The  impious  pretend  that  God  hath  had  intercourse  with  the  angels;  and  the 
angels  know  that  the  impious  shall  be  the  prey  of  flames.  Praise  be  to  the  Eternal ! 
Far  be  their  blasphemies  from  him.  His  faithful  servants  alone  are  entitled  to  speak 
of  him." — Savary. 

c  These  words  are  supposed  to  be  spoken  by  the  angels,  disclaiming  the  worship 
paid  to  them  by  the  idolaters,  and  declaring  that  they  have  each  their  station  and 
office  appointed  them  by  God,  whose  commands  they  are  at  all  times  ready  to  exe- 
cute, and  whose  praises  they  continually  sing.  There  are  some  expositors,  however, 
who  think  they  are  the  words  of  Mohammed  and  his  followers;  the  meaning  being, 
that  each  of  them  has  a  place  destined  for  him  in  paradise,  and  that  they  are  the  men 
who  range  themselves  in  order  before  God,  to  worship  and  pray  to  him,  and  who 
celebrate  his  praise,  by  rejecting  every  false  notion  derogatory  to  the  divine  wisdom 
and  power. 

(1)  Al  UeiUawi. 


AL  KORAN.  245 

shall  afflict  tliem  ;  for  they  shall  see  thy  future  success  and 
prosperity.  Do  they  therefore  seek  to  hasten  our  vengeance  ? 
Verily  when  it  shall  descend  into  their  courts,  an  evil  morning 
shall  it  be  unto  those  who  were  warned  in  vain'^.  Turn  aside 
from  them  therefore  for  a  season  ;  and  see  :  hereafter  shall  they 
see  thy  success  and  their  punishment.  Praise  be  unto  thy 
Lord,  the  Lord  who  is  far  exalted  above  what  they  affirm  of 
him  !  And  peace  be  on  Aw  apostles  !  And  praise  be  unto  God, 
the  Lord  of  all  creatures  ! 


CHAPTER  XXXVIIL 

InTITLED,   S.  ;    REVEALED  AT  MeCCA. 

In  the  name  of  the  most  merciful  God. 

S"*.  By  the  Koran  full  of  admonition^  Verily  the  unbelievers 
are  addicted  to  pride  and  contention.  How  many  generations 
have  we  destroyed  before  them  ;  and  they  cried  for  mercy,  but 
it  was  not  a  time  to  escape.  They  wonder  that  a  warner  from 
among  tliemselves  hath  come  unto  them.  And  the  unbelievers 
said,  This  man  is  a  sorcerer,  a7id  a  liar  :  doth  he  affirm  the  gods 
to  be  but  onQ  Gov>.  Surely  this/* a  wonderful  thing.  And  the 
chief  men  among  them  departed'^,  saying  to  one  another,  Go, 
and  persevere  in  the  worship  of  your  gods  :  verily  this  is  the 
thing  which  is  designed'"!.     We  have  not  heard  any  thing  like 

*  "  Shun  the  infidels  until  the  time.  Look  on  them  :  one  day  their  eyes  shall  be 
opened.  Do  Ihey  desire  to  hasten  our  vengeance  ?  When  the  hour  shall  knock  at 
their  gate,  terrible  will  be  their  awakening.  Fly  them  until  the  appointed  hour." — 
Savary. 

a  The  meaning  of  this  letter  is  unknown(l):  some  guess  it  stands  for  Sidk,  i.  e. 
Truth;  or  for  Sadaka,  i.  e.  he  {viz.  Mohammed)  speaketh  the  truth;  and  others  pro- 
pose (iifferent  conjectines,  all  equally  uncertain. 

b  Something  must  be  undeistood  to  answer  this  oath,  which  the  commentators 
variously  supply. 

c  On  the  conversion  of  Omar,  the  Koreish  being  greatly  irritated,  the  most  con- 
siderable of  them  went  in  a  body  to  Abu  Talcb  to  complain  to  him  of  his  nephew 
Mohammed's  proceedings;  but  being  confounded  and  put  to  silence  by  the  prophet's 
arguments,  they  left  the  assembly,  and  encouraged  one  another  in  their  obstiniicy(2). 

d     Namely,  To  draw  us  from  tlieir  worship. 

f  "  Their  chiefs  arose,  and  said,  Keep  your  religion  :  be  faithful  to  your  God.  We 
know  his  designs." — Savary. 

(1)  Sec  the  Ficlim.  Diac.  §  III.  p.  75,  &c.  Vol.  1.  (2)  Al  Beidawi. 


246  AL  KORAN. 

this  in  the  last  religion'^ :  this  w  no  other  than  ^Jalse  contrivance. 
Hath  an  admonition  been  sent  unto  him  preferably  to  any  other 
among  us.  Verily  they  are  in  a  doubt  concerning  my  admoni- 
tion :  but  they  have  not  yet  tasted  my  vengeance.  Are  the 
treasuries  of  the  mercy  of  thy  Lord,  the  mighty,  the  munificent 
Gody  in  their  hands  ?  Is  the  kingdom  of  the  heavens,  and  the 
earth,  and  of  whatever  is  between  them,  in  their  possession  ?  If 
it  he  so,  let  them  ascend  by  steps  unto  heaven.  But  any  army 
of  the  confederates  shall  eve7i  here  be  put  to  flight**.  The  people 
of  Noah,  and  the  irihe  of  Ad,  and  Pharaoh  the  contriver  of  the 
stakest**,  and  the  tribe  of  Thamud,  and  the  people  of  Lot,  and 
the  inhabitants  of  the  wood  near  Madian",  accused  the  prophets 
of  imposture  before  them  :  these  were  the  confederates  against 
the  messengers  of  God.  All  of  them  did  no  other  than  accuse 
their  apostles  of  falsehood  :  wherefore  my  vengeance  hath  been 
justly  executed  upon  them.  And  these  wait  only  for  one  sound- 
ing o/' /Ae  ^rwm/?e^  ;  which  there  shall  be  no  deferring.  And 
they  scofjingly  say,  0  Lord,  hasten  our  sentence  unto  us,  before 
the  day  of  account.  Do  thou  patiently  bear  that  which  they 
utter  :  and  remind  them  of  our  servant  David,  endued  with 
strength*^  ;  for  he  was  one  who  seriously  turned  himself  unto 
God.  We  compelled  the  mountains  to  celebrate  our  praise  with 
him,  in  the  evening  and  at  sunrise,  and  also  the  birds,  which 
gathered  themselves  together  unto  him^ :  all  of  them  returned 
frequently  unto  him  for  this  purpose.  And  we  establisiied  his 
kingdom,  and  gave  him  wisdom  and  eloquence  of  speech.     Hath 

a  i.  e.  In  the  religion  which  we  received  from  our  fathers ;  or,  in  the  religion  of 
Jesus,  which  was  the  last  before  the  mission  of  Mohamtned(l). 

*  "  Let  them  essay  to  ascend  into  the  heavens.  Their  armies,  how  numerous  so- 
ever they  be,  shall  be  put  to  flight."— (Sarary. 

■f  "  Piiaraoh,  environed  by  his  courtiers(2)." — Savary. 

h  For  they  say  Pharaoh  used  to  tie  those  he  had  a  mind  to  punish  by  the  hands 
and  feet  to  four  stal^es  fixed  in  the  ground,  and  so  tormented  them(3).  Some  inter- 
pret the  words,  which  may  also  be  translated  the  lord  or  master  of  the  stakes,  Hgiiv  a- 
lively,  of  the  firm  establishment  of  Pharaoh's  kingdom  ;  because  the  Arabs  fix  their 
tents  with  stakes(4):  but  they  may  possibly  intend  that  prince's  obstinacy,  and  hard- 
ness of  heart. 

c     See  chap.  15,  p.  54,  Vol.  II. 

d  The  commentators  suppose  that  ability  to  undergo  the  frequent  practice  of  re- 
ligious exercises  is  hqsre  meant.  They  .say  David  used  to  fast  every  other  day,  and  to 
spend  one  half  of  the  night  in  prayer(5). 

e     See  chap.  21,  p.  124,  Vol.  II. 

(1)  Al  Beidawi. 

(2)  (Phai-aoh  is  mentioned,  in  several  parts  of  the  Koran,  with  the  epithet  zou  elaou- 
tad,  contriver  of  the  slakes.  So  the  plirase  has  hitherto  been  translated.  Zo7i  signifies 
possessor.  Aoutad  does  not  merely  mean  stakes.  It  means  also,  the  chief  7nen  of  a 
city,  it  has,  thei-efore,  appeared  to  me  to  be  more  natural  to  translate  the  Arabic 
word  by  "  JPharaoh  environed  by  his  courtiers,"  than  by  "Pharaoh,  contriver  of 
the  stakes."  Besides,  Mahomet  uniformly  represents  that  prince  surrounded  by  liis 
courtiers). — Savary. 

(3)  Jallalo'ddin.  (4)  AI  Beidawi.  (5)  lidem.  Interp. 


AL  KOIIAN.  247 

the  story  of  the  two  adversaries"  come  to  thy  knoivledge*  ;  when 
they  ascended  over  the  wall  into  the  upper  apartment,  when  they 
went  in   unto  David,  and  he  was  afraid  of  them''.      They  said, 
Fear  not  :  lue  are  two  adversaries  luho  have  a  controversy  to  be 
decided.     The  one  of  us  hath   wronged   the  other  :   wherefore 
judfre  hetween  us  with   truth,  and   be   not  unjust ;  and  direct  us 
into  tlie  even  way.      This  my  brother  had  ninety  and  nine  sheep  ; 
and  I  had  only  one  ewe  :  and  he  said,  Give  her  me  to  keep  ;  and 
he  prevailed  against  me  in  the  discourse  whichwe  had  together^. 
David  answered,  Vorily  he  hath  wronged  thee  in  demanding 
thine  ewe  as  an  addition  to  his  own  sheep  :  and  many  of  them 
who  are  concerned  together  in  business  wrong  one  another,  ex- 
cept those  who  believe  and  do  that  which  is  right  ;  but  how  few 
are  they  !      And  David  perceived  that  we  had  tried  him  by  this 
parable,  and  he  asked  pardon  of  his  Lord  :  and  he   fell  down 
and  bowed  himself,  and  repented^      Wherefore  we  forgave  him 
Xh'xs  fault ;  and  he  5/^«// 6e  admitted  to  approach   near   unto  us, 
and  shall  have  an  excellent  place  of  abode  in  paradise.      0  David, 
verily  we  have  appointed  thee  a  sovereign  prince  in  the  earth  : 
judge  therefore  between  men  with  truth  ;  and  follow  not  thy  own 
lust,  lest  it  cause   thee  to  err  from  the  way  of  God  :  for  those 
who  err  from  the  way  of  God  shall  suffer  a  severe  punishment, 
because  they  have   forgotten  the  day  of  account.      We   have  not 
created  the  heavens  and  the  earth,  and  whatever  is  between  them, 
in  vain''.     Thisz5  the  opinion  of  the  unbelievers:  but  wo  unto 
those  who   believe  not,  because  of  the  fire  of  hellX-     Shall  we 
deal  with  those  who  believe  and   do   good  works,  as  with  those 
who  act  corruptly  in  the  earth  ?     Shall  we  deal  with  the  pious  as 
with   the  wicked  ?     A   blessed  book   have   we  sent  down  unto 
thee,    O  Mohammed,   that   they   may    attentively  meditate   on 
the  signs  thereof,  and  that  men  of  understanding  may  be  warned. 

a  These  were  two  angels,  who  came  unto  David  in  the  shape  of  men,  to  demand 
judgment  in  the  feigned  controversy  aftermentioned.  It  is  no  other  than  Nathan's 
parable  to  David(l),  a  little  disguised. 

*  "  Knowest  thou  llie  dijpute  of  the  two  brothers  ?"—&'ai;ari/, 

b  Because  tJiey  came  suddenly  upon  him,  on  a  day  of  privacy  ;  when  the  doors 
were  guarded,  and  no  person  admitted  to  disturb  his  devotions.  For  David,  they 
say,  divitled  his  time  regularly,  setting  apart  one  day  for  the  service  of  God,  another 
day  for  rendering  justice  to  his  people,  another  day  for  preaching  to  them,  and  an- 
other day  for  his  own  afl',iirs(2). 

f  "  I  yielded  unto  his  solicitations,  and  he  hath  wrested  her  from  me." — Savary. 

c  The  crime  of  which  David  had  been  guilty  was  the  taking  the  wife  of  Uriah, 
and  ordering  her  husband  to  be  set  in  the  front  of  the  battle  to  be  slain(3). 

Soma  suppose  this  stoiy  was  told  to  serve  as  an  admonition  to  Mohammed,  who, 
it  seems,  was  apt  to  covet  what  was  another's. 

d     So  as  to  permit  injustice  to  go  unpunished,  and  righteousness  unrewarded. 

J  "  The  creation  of  the  heavens,  the  earth,  and  the  whole  universe,  is  our  work. 
It  is  not  the  sport  of  chance,  as  the  unbelievers  imagine.  Wo  be  to  the  unbelievers  ! 
They  shall  be  the  prey  of  the  names."— Sarary. 

(l)2Sam.  xii.  (2)  Al  lleidawi,  Jallalo'ddin.  (.3)  lidem. 


248  AL  KORAN. 

And  we  gave  unto  David,  Solomon  ;  how  excellent  a  servant  ! 
for  he  frequently  turned  himself  unto  God.  When  the  horses 
standing  on  three  feet,  and  touching  the  ground  with  the  edge 
of  the  fourth  foot*,  and  swift  in  the  course,  were  set  in  parade 
before  him  in  the  evening^  he  said,  Verily  I  have  loved  the  lov€ 
of  earthly  good  above  the  remembrance  of  my  Lord:  and  have 
spent  the  time  hi  vieiving  these  horses  \xn\!\\  the  sun  is  hidden  by 
the  veil  of  night:  bring  the  horses  back  unto  me.  And  when 
they  were  brought  back,  he  began  to  cut  off  their  legs  and  their 
necks.  We  also  tried  Solomon,  and  placed  on  his  throne  a  coun- 
terfeit body*'!:  afterwards  he  turned  unto   God,  and  said,  0 

*  «'  They  ran  with  such  swiftness,  that  hardly  did  their  feet  touch  the  ground." — 
Savary. 

a  Some  say  (hat  Solomon  brought  these  horses  being  a  thousand  in  number,  from 
Damascus  and  Nisibis,  which  cities  he  had  taken  ;  others  say  that  they  were  left  him 
by  his  father,  who  took  them  from  the  Amalekites ;  while  others,  who  prefer  the 
marvellous,  pretend  that  they  came  up  out  of  the  sea,  and  had  wings.  However, 
Solomon,  having  one  day  a  mind  to  view  these  horses,  ordered  them  to  be  brought 
before  him,  and  was  so  taken  up  with  them  that  he  spent  the  remainder  of  the  day, 
til!  after  sunset,  in  looking  on  them  ;  by  which  means  he  neglected  the  prayer,  which 
ought  to  have  been  said  at  that  time,  till  it  was  too  late ;  but  when  he  perceived  his 
omission,  he  was  so  greatly  concerned  at  it,  that  ordering  the  horses  to  be  brought 
back,  he  killed  them  all  as  an  offering  to  God,  except  only  a  hundred  of  the  best  of 
them.  But  God  made  him  ample  amends  for  the  loss  of  these  horses,  by  giving  him 
dominion  over  the  winds(l). 

b  The  most  received  exposition  of  this  passage  is  taken  from  the  following  Tal- 
mudic  fable(2). 

Solomon,  having  taken  Sidon,  and  slain  the  king  of  that  city,  brought  away  his 
daughter  Jerada,  who  became  his  favourite  ;  and  because  she  ceased  not  to  lament 
her  father's  loss,  he  ordered  the  devils  to  make  an  image  of  him  for  her  consolation  : 
which  being  done,  and  placed  in  her  chamber,  she  and  her  maids  worshipped  it 
morning  and  evening,  according  to  their  custom.  At  length  Solomon  being  informed 
of  this  idolatry,  which  was  practised  under  his  roof,  by  his  vizir  Asaf,  he  broke  the 
image,  and  having  chastised  the  woman,  went  out  into  the  desert,  where  he  wept 
and  made  supplications  to  God  ;  who  did  not  think  fit,  however,  to  let  his  negligence 
pass  without  some  correction.  It  was  Solomon's  custom,  while  he  eased,  or  washed 
himself,  to  intrust  his  signet,  on  which  his  kingdom  depended,  with  a  concubine  of 
his  named  Amina ;  one  day,  therefore,  when  she  had  the  ring  in  her  custody,  a 
devil,  named  Sakhar,  came  to  her  in  the  shape  of  Solomon,  and  received  the  ring 
from  her;  by  virtue  of  which  he  became  possessed  of  the  kingdom,  and  sat  on  the 
throne  in  the  shape  which  he  had  borrowed,  making  what  alterations  in  the  law  he 
pleased.  Solomon,  in  the  mean  time,  being  changed  in  his  outward  appearance, 
and  known  to  none  of  his  subjects,  was  obliged  to  wander  about,  and  beg  alms  for 
his  subsistence;  till  at  length,  after  the  space  of  forty  days,  which  was  the  time  the 
image  had  been  worshipped  in  his  house,  the  devil  flew  away,  and  threw  the  signet 
into  the  sea :  the  signet  was  immediately  swallowed  by  a  fish,  which  being  taken 
and  given  to  Solomon,  he  found  the  ring  in  its  belly,  and  having  by  this  means 
recovered  the  kingdom,  took  Sakhar,  and  tying  a  great  stone  to  his  neck,  threw  him 
into  the  lake  of  Tiberias(3). 

f  "  We  tempted  him, and  we  seated  on  his  throne  a  devil  in  a  human  form." — Savary. 

(1)  Al  Beidawi,  Al  Zamakh.  Yahya,  (2)  V.  Talm.  En  Jacob,  part  2,  et  Yalkut 

in  lib.  Keg.  p.  182.  (3)  Al  Beid.  Jallal.  Abu'lfeda. 


AL  KORAN.  249 

Lord,  forgive  me,  and  give  mc  a  kingdom  whicli  may  not  be  ob- 
tained by  any  after  me";  for  thou  art  the  giver  of  kini^dortis.  And 
we  made  tlie  wind  subject  to  bim;  it  ran  gently  at  bis  command, 
whithersoever  we  directed.  And  we  also  put  the  devils  in  sub- 
jection under  him;  and  artiong  thein  such  as  were  every  way 
skilled  in  building,  and  in  diving  for  pearls^:  and  others  we  de- 
livered to  kini,  bound  in  chains,  saying,  This  is  our  gift:  there- 
fore be  bounteous,  or  be  sparing  unto  lohojn  thou  shall  think 
ff^,  without  rendering  an  account.  And  he  shall  approach 
near  unto  us,  and  shall  have  an  excellent  abode  in  paradise. 
And  remember  our  servant  Job'',  when  he  cried  unto  his  Lord, 
saying;  Verily  Satan  iiath  afflicted  me  with  calamity  and  pain. 
t/2nd  it  was  said  unto  him,  Strike  the  earth  with  thy  foot, 
which  when  he  had  done,  a  fountain'^  sprang  up,  and  it 
was  said  to  him,  This  is  for  thee  to  wash  in,  to  refresh  thee, 
and  to  drink.  And  we  restored  unto  him  his  family,  and 
as  many  more  with  them,  through  our  mercy;  and  for  an  admo- 
nition unto  those  who  are  endued  with  understanding.  And  we 
said  unto  him,  Take  a  handful  of  rods^  in  thy  hand,  and  strike 
thy  wife  therewith^;  and  break  not  thine  oath''.  Verily  we  found 
him  a  patient  person:  how  excellent  a  servant  was  he!  for  be  ivas 
one  who  frequently  turned  himself  tinto  us.  Remember  also  our 
servants  Abraham,  and  Isaac,  and  Jacob,  who  tvere  men  strenuous 
and  prudent.  Verily  we  purified  them  \\\\h  vl  perfect  purification, 
through  the  remembrance  of  the  life  to  come';  and  they  were  in  our 
sight, elect  and  ^ooA  men.  And  remember  Ismael,  and  Elisha'',and 
Dhu'lketf:  for  all  these  luere  good  m,en.     This  is  an  admonition. 

a    i.  e.  That  I  may  surpass  all  future  princes  in  magnificence  and  power. 

b     See  chap.  21,  p.  124,  and  chap.  27,  p.  2.30,  &c.  Vol.  II. 

c  Some  suppose  these  words  relate  to  the  genii,  and  that  Solomon  is  iheieby 
empowered  to  release  or  to  keep  in  chains  such  of  them  as  lie  pleased. 

d     See  chap.  21,  p.  125,  Vol.  II. 

e  Some  say  there  were  two  springs,  one  of  hot  water,  wherein  he  bathed,  and 
the  other  of  cold,  of  which  he  drank(l). 

f  'I'he  original  not  expressing  what  this  handful  was  to  consist  of,  one  supposes 
it  was  to  be  oidy  a  handful  of  dry  grass,  or  of  ruslies  ;  and  another  that  it  was  a 
branch  of  a  palm-tree(2). 

g  The  commentators  are  not  agreed  what  fault  Job's  wife  had  committed  lo  de- 
serve this  chastisement :  we  have  mentioned  one  opinion  already(3).  Some  think 
it  was  only  because  she  staid  too  long  on  an  errand. 

h     For  he  had  sworn  to  give  her  a  hundred  stripes  if  he  recovered. 

i  Or,  as  the  words  may  be  interpreted,  according  to  a!  Zarnakhshari,  iVe  have 
purified  them,  or  peculiarly  destined  and  fitted  them  for  paradise. 

k     See  chap.  6,  p.  325,  Vol.  I. 

1  See  chap.  21,  p.  125,  Vol.  II.  Al  Beidawi  here  takes  notice  of  another  tradi- 
tion concerning  this  prophet ;  viz.  that  he  entertained  and  took  care  of  a  hundred 
Israelites,  who  fled  to  him  troin  a  certain  slaiighier  :  (loni  wliich  action  he  probably 
had  the  surname  of  Dhu'lkell  givtn  him;  the  piiinary  .•-ignilication  of  the  verb  cafala 

(I)  Al  Ueidawi.  (2)  See  the  notes  to  chap.  21,  pp.  125,  1'26,  Vol.  II. 

(3)  Sec  ibid. 

Vol.  II.--2  G 


250  AL  KORAN. 

Verily  the  pious  shall  have  an  excellent  place  to  return  unto, 
namely.,  gardens  of  perpetual  abode,  iha  g^iicmvhereof  shall  stupid 
open  unto  them*.  As  tiiey  lie  down  therein,  they  shall  there  ask 
for  many  sorts  of  fruits,  and  for  drink  ;  and  near  them  shall  sit 
the  virgins  of  paradise  refraining  their  looksy"ro^?i  beholding 
any  besides  their  spouses,  and  of  equal  age  with  theni^.  This 
is  what  ye  are  promised,  at  the  day  of  account.  This  z^our  pro- 
vision, which  shall  not  fail.  This  shall  be  the  reward  of  the 
righteous.  But  for  the  transgressors  is  prepared  an  evil  recep- 
tacle, namely,  hell:  they  shall  he  cast  into  the  same  to  be  burned, 
and  a  wretched  couch  shall  it  be.  This  let  them  taste,  to  wit, 
scalding  water,  and  covYU\i\.\on  flowijig  from  the  bodies  of  the 
damned,  and  divers  other  things  of  the  same  kind.  u3.nd  it  shall 
be  said  to  the  seducers,  This  troop  which  was  guided  by  you 
shall  be  thrown,  together  with  you,  headlong  z»i/oAe//.*  they  shall 
not  be  bidden  welcome  ;  for  they  shall  enter  the  fire  to  be  burned. 
»dnd  the  seduced  shall  say  to  their  seducers,  Verily  ye  shall  not 
be  bidden  welcome  :  ye  have  brought  it  upon  us  ;  and  a  wretched 
abode  is  hell\.  They  shall  say,  0  Lord,  doubly  increase  the 
torment  of  him  who  hath  brought  this  punishment  upon  us,  in 
the  fire  of  hell.  And  the  infidels  shall  say.  Why  do  we  not  see 
the  men  whom  we  numbered  among  the  wicked,  and  whom  we 
received  with  scorn  ?  Or  do  our  eyes  miss  them  ?  Verily  this 
is  a  truth  ;  to  wit,  the  disputing  of  the  inhabitants  of  hell  ^ve. 
Say,  O  Moha^nmed,  unto  the  idolaters,  Verily  1  am  no  other 
than  a  warner  :  and  tiiere  is  no  god,  except  the  one  only  God, 
the  Ahnighty,  the  Lord  of  heaven  and  earth,  and  of  whatsoever 
is  between  them  ;  the  mighty,  theforgiver  of  siiis.  Say,  it  is  a 
weighty  message,  from  which  ye  turn  aside.  I  had  no  knowledge 
of  the  exalted  princes'",  when  they  disputed  concerning  the  crea- 
tion of  man:  (it  hath  been  revealed  unto  me  only  as  a  proof 
that  I  am  a  public  preacher):  when  thy  Lord  said  unto  the  angels. 
Verily  I  am  about  to  create  man  of  clay  :  when  I  shall  have 
formed  him,  therefore,  and  shall  have  breathed  my  spirit  into 
him,  do  ye  fall  down  and  worship  him^  And  all  the  angels 
worshipped  him,  in  general,  except  Eblis,  xuho  was  puffed  up 

being  to  maintain  or  take  care  of  another.  If  a  conjecture  might  be  founded  on 
this  tradition,  I  should  fancy  the  person  intended  was  Obadiah,  the  governor  of 
Ahab's  hou-ie(I). 

*  "  The  earth  cherisheth  the  memory  of  them.  Those  who  fear  the  Lord  shall 
enjoy  felicity.     The  gates  of  the  garden  of  Eden  shall  open  before  them." — Savary. 

a     i.  €.  About  thirty  or  thirty-three(2). 

t  "  The  unbelievers  shall  say  unto  their  seducers,  You  are  not  deserving  of  any 
pardon  :  you  have  outgone  us  in  error.  Horrible  will  be  our  mutual  habitation." — 
Savary. 

b     That  is.  The  angels. 

c     See  chap.  2,  p.  192,  Vol.  I. 

(1)  See  1  Kings,  .wiii.  4.  (2)  See  the  Prelim.  Disc.  §  IV.  p.  109,  Vol.  I. 


AL  KORAN.  251 


with  pride,  and  became  an  unbeliever.      God  said  unto  htm,  O 
Eblis,  what  hinderclh  thee  from  worsliippin<r  that  which  I  li^ve 
created  with  my  hands?     Art  thou   elated  with  vain  pride?     Or 
art  thou  really  one  of  exalted  merit*  ?     He  answered,  I  am  more 
excellent  than  he  :  thou  hast  created  me  of  fire,  and   hast  created 
him  of  clay.      God  said  unto  him,  Get  thee  hence  therefore  ;  for 
thou  Shalt  be  driven  away  from  mercy  ;  and   my  curse  shall  be 
upon  thee,  until  the  day   of  judgment.      He  replied,  0   Lord, 
Respite  me,  therefore,  until  the  day  of  resurrection.      God  said, 
Verily  thou  shalt  be  one  of  those  who  are  respited  until  the  day 
of  the  determined  time.     Eblis  said,  By  thy  might  do  I  swear, 
I  will  surely  seduce  them  all,  except  thy  servants  ivho  shall  be 
peculiarly  chosen  from   among  them.      God  said.   It    is   a   just 
sentence  ;  and  I  speak  the  truth:   I  will  surely  fill  hell  with  thee, 
and   with  such   of  them   as  shall  follow  thee,   altogether^     Say 
unto  the   Meccans,  I  ask  not  of  you   any  reward   for  this  my 
preaching :  neither  am  1  one  of  those  who  assume  a  part  which 
belongs  not  to  them.      The  Koran  is  no  other  than  an  admonition 
unto  all   creatures:  and   ye  shall  surely  know  what  is  delivered 
therein  to  be  true,  after  a  season. 


CHAPTER  XXXIX. 

Intitled,  The  Troops''  ;  revealed  at  Mecca'. 

In  the  name  of  the  most  merciful  God. 

The  revelation  of  this  book  is  from  the  mighty,  the  wise  God. 
Verily  we  have  revealed  this  book  unto  thee  with  truth  :  where- 
fore serve  God,  exhibiting  the  pure  religion  unto  him.  Ought 
not  the  pure  religion  to  be  exhibited  unto  God  ?  But  as  to  those 
who  take  other  patrons  besides  him,  saying.  We  worship  them 
only  that  they  may  bring  us  nearer  unto  God;  verily  God  will 
judge   between   them   concerning   that   wherein    they    disagree. 

*  "  Alt  Ihou  instigated  by  pride  ?  Does  thy  greatness  consider  itself  humiliated  ?" 
— Savary. 

a     See  chap.  7,  p.  33S,  Vol.  I,  and  ch;ip.  16,  p.  52,  &c.  Vol.  II. 

b  This  title  is  taken  from  the  latter  end  of  the  chapter,  where  it  is  said  the  wicked 
shall  be  sent  to  holl,  and  the  righteous  admitted  into  paradise  by  troops. 

c  Except  the  verse  beginning  Say,  O  my  servatits,  who  have  transgresaed 
against  your  own  souls,  &.c.(l). 

(l)  Jallalo'ddin,  Ai  Bcidawi. 


252  AL  KORAN. 

Surely  God  will  not  direct  him  who  is  a  liar,  or  ungrateful.  If 
God  had  been  minded  to  have  had  a  son,  he  had  surely  chosen 
what  he  pleased  out  of  that  which  he  hath  created^  But  far  be 
such  a  thing  from  him!  He  is  the  sole,  the  almighty  God.  He 
hath  created  the  heavens  and  the  earth  with  truth:  he  causeth  the 
night  to  succeed  the  day,  and  he  causeth  tlie  day  to  succeed  the 
night,  and  he  obligeth  the  sun  and  the  moon  to  perform  their 
services  ;  each  of  them  hasteneth  to  an  appointed  period.  Is  not 
he  the  mighty,  the  forgiver  of  sins?  He  created  you  of  one 
man,  and  afterwards  out  of  him  formed  his  wife:  and  he  hath 
bestowed''  on  you  four  pair  of  cattle^  He  formeth  you  in  the 
wombs  of  your  mothers,  by  several  gradual  formations'^,  within 
three  veils  of  darkness*^.  This  is  God,  your  Lord:  his  is  the 
kingdom:  there  is  no  God  but  he.  Why  therefore  are  ye  turned 
aside  from  the  worship  of  him  to  idolatry  ?  If  ye  be  ungrate- 
ful, verily  God  hath  no  need  of  you;  yet  he  liketh  not  ingratitude 
in  his  servants:  but  if  ye  be  thankful,  he  will  be  well  pleased  with 
you.  A  burthened  soul  shall  not  bear  the  burthen  of  another: 
hereafter  shall  ye  return  unto  your  Lord,  and  he  shall  declare 
unto  j^ou  that  which  ye  have  wrought,  and  will  reward  you 
accordingly  ;  for  he  knoweth  the  innermost  parts  oi  your  breasts. 
When  harm  befalleth  a  man,  he  calleth  upon  his  Lord,  and 
turneth  unto  him:  yet  afterwards,  when  God  hath  bestowed  on 
him  favour  from  himself,  he  forgetteth  that  Being  which  he 
invoked  before*",  and  setteth  up  equals  unto  God,  that  he  may 
seduce  men  from  his  way.  Say  unto  such  a  man.  Enjoy  this 
life  in  thy  infidelity  for  a  little  while:  but  hereajter  shalt  thou 
surely  be  one  of  the  inhabitants  of /^e//  fire.  Shall  he  who  giveth 
himself  up  to  prayer  in  the  hours  of  the  night,  prostrate,  and 
standing,  and  who  taketh  heed  as  to  the  life  to  come,  and  hopeth 
for  the  mercy  of  his  Lord,  be  dealt  with  as  the  ivicked  un- 
believer? Say,  Shall  they  who  know  their  duty,  and  tliey  who 
know  it  not,  be  held  equal  ?  Verily  the  men  of  understanding 
only  will  be  warned.  Say,  0  my  servants  who  believe,  fear  your 
Lord.      They  who  do  good  in  this  world,  shall   obtain   good  in 

a  Because,  says  Al  Beidawi,  there  is  no  being  besides  himself,  but  what  hath  been 
created  by  him  ;  since  there  cannot  be  two  necessarily-existent  beings  :  and  hence 
appears  the  absurdity  of  the  imagination  here  condemned,  because  no  creature  can 
resemble  the  Creator,  or  be  worthy  to  bear  the  relation  of  a  son  to  him. 

b  Literally,  He  hath  sent  down;  from  which  expression  some  have  imagined  that 
these  four  kinds  of  beasts  were  created  in  paradise,  and  thence  sent  down  to  earth(l). 

c     See  chap.  6,  p.  33.'?,  Vol.  I. 

d     See  chap.  22,  p.  12S,  Vol.  II. 

e     i.  e.  The  belly,  the  womb,  and  the  membranes  which  enclose  the  embryo. 

f    Or,  He  forgetteth  the  evil  which  he  before  prayed  against. 

(I)  Al  Zamakh. 


AL  KORAN.  253 

the  nexi^ ;  and  God's  earth  is  spacious*":  ve:ily  those  who 
persevere  with  patience  shall  receive  their  recompense  without 
measure.  Say,  I  am  commanded  to  worship  God,  and  to  exhibit 
the  pure  reh'gion  unto  him  :  and  I  am  commanded  to  be  the  first 
Moslem^  Say,  Verily  I  fear,  if  I  be  disobedient  unto  my  Lord, 
the  punishment  of  the  great  day.  Say,  I  worship  God,  exhibit- 
ing my  religion  pure  unto  him  :  but  do  ye  worship  that  which  ye 
will,  besides  him.  Say,  Verily  Wxey  will  be  the  losers,  who  shall 
lose  their  own  souls,  and  their  families,  on  the  day  of  resurrec- 
tion: is  not  this  manifest  loss  ?  Over  them  shall  be  roofs  of  fire, 
and  under  fhem  shall  be  floors  of  fire'*.  With  this  doth  God 
terrify  his  servants:  wherefore,  0  my  servants,  fear  me.  But 
tliose  who  eschew  the  worship  of  idols,  and  are  turned  unto  God, 
shall  receive  good  tidings.  Bear  good  tidings  therefore  unto  my 
servants,  who  hearken  unto  Tny  word,  and  follow  that  which  is 
most  excellent  therein:  these  are  they  whom  God  directeth,  and 
these  are  men  of  understanding.  Him  therefore  on  whom  the 
sentence  of  e^er;i«/ punishment  shall  be  justly  pronounced,  canst 
thou,  O  Mohammed,  deliver  him  who  is  destined  to  dwell  in 
the  fire  of  hell\7  But  for  those  who  fear  their  Lord  will  he 
prepared  high  apartments  in  paradise,  over  which  shall  be 
other  apartments  built;  «;zrf  rivers  shall  run  beneath  them  :  this 
is  the  promise  of  God;  and  God  will  not  be  contrary  to  the 
promise.  Dost  thou  not  see  that  God  sendeth  down  water  from 
heaven,  and  causeth  the  same  to  enter  and  form  sources  in  the 
earth;  and  produceth  thereby  corn  of  various  sorts  ?  Afterwards 
he  causeth  the  same  to  wither  ;  and  thou  seest  it  become  yellow: 
afterwards  he  maketh  it  crumble  into  dust  J.  Verily  herein  is  an 
instruction  to  men  of  understanding.  Shall  he,  therefore,  whose 
breast  God  hath  enlarged  to  receive  the  religion  of  Islam,  and 
who  follovveth  the  light  from  his  Lord,  be  as  he  whose  heart  is 
hardened?  But  wo  unto  those  whose  hearts  are  hardened 
against  the  remembrance  of  God  !  they  are  in  a  manifest  error. 
God  hath  revealed  a  most  excellent  discourse  ;  a  book  con- 
formable to  itself,  and  containing  repeated  admonitions.     The 

a     Or,  Theij  toho  do  good,  shall  obtain  good  even  in  this  world. 

b  Wherefore  let  him  who  cannot  safely  exercise  his  religion  where  he  was  born 
or  resides,  fly  to  a  place  of  liberty  and  security  (1). 

c  i.  e.  The  first  of  the  Koieish  who  professeth  the  true  religion ;  or  the  leader  in 
chief  of  the  Moslems. 

*  "  Say,  A  whirlwind  of  fire  shall  cover  their  heads,  and  shall  enwrap  their  feet." 
—  Savary. 

f  "  Wilt  thou  save  him  against  whom  the  fatal  sentence  is  pronounced  ?  He  is 
already  the  victim  of  flames." — Savary. 

X  "  The  heat  embrowneth  the  harvests.  They  fall  under  the  edge  of  the  sickle." 
— Savary. 

(1)  Al  Beidawi, 


254  AL  KORAN. 

skins  of  those  who  fear  their  Lord  shrink  for  fear  thereat:  after- 
wards their  skins  grow  soft,  and  their  hearts  also,  at  the  remcm- 
■brance  of  their  Lord*.  Tliis  is  the  direction  of  God:  he  will 
direct  thereby  whom  he  pleaseth;  and  whomsoever  God  shall 
cause  to  err,  he  shall  have  no  director.  Shall  he  therefore  who 
shall  be  obliged  to  screen  himself  with  his  face=*  from  the  severity 
of  the  punishment  on  the  day  of  resurrection,  be  as  he  ivho  is 
secure  therefrom^  ?  And  it  shall  be  said  unto  the  ungodly, 
Taste  that  which  ye  have  deserved.  Those  who  ivere  before 
them  accused  their  apostles  of  imposture  ;  wherefore  a  punish- 
ment came  upon  them  from  whence  they  expected  it  not  :  and 
God  caused  them  to  take  shame  in  this  present  life  ;  but  the 
punishment  of  the  life  to  come  will  certainly  be  greater.  If  they 
were  men  of  understanding,  they  would  know  this.  Now  have 
we  proposed  unto  mankind,  in  this  Koran,  every  kind  of  parable; 
that  they  may  be  warned:  an  Arabic  Koran,  wherein  there  is  no 
crookedness"^;  that  they  may  fear  God.  God  propoundeth  as  a 
parable  a  man  who  hath  several  companions  which  are  at 
mutual  variance,  and  a  man  who  committeth  himself  wholly  to 
one  person'^:  shall  these  be  held  in  equal  comparison  ?  God 
forbid!  But  the  greater  part  of  them  do  not  understand.  Verily 
thou,  O  Mohammed,  shalt  die,  and  they  also  shall  die:  and 
ye  shall  debate  the  matter'^  with  one  another  before  your  Lord, 

at  the  day  of  resurrection.  *  Who  is  more  unjust  than 
XXIV.     he  who  uttereth  a  lie  concerning  God,  and  denieth  the 

truth,  when  it  cometh  unto  him  ?  Is  there  not  a  dwell- 
ing ;?romVe^  in  hell  for  the  unbelievers?  But  he  who  bringeth 
the  truth,  and  giveth  credit  thereto*^,  these  are  they  who  fear 
God ;  they  shall  obtain  whatever  they  shall  desire,  in  the  sight 
of  their  Lord  :  this  shall  be  the  recompense  of  the  righteous  ; 
that  God  may  expiate  from  them  the  very  worst  of  that  which 

*  "Those  who  fear  the  Lord  shudder  at  the  reading  thereof;  their  terror  dies 
away  by  degrees,  and  they  eagerly  receive  the  divine  word." — Savary. 

a  For  his  hands  shall  be  chained  to  his  neck,  and  he  shall  not  be  able  to  oppose 
any  thing  but  his  face  to  the  fire(l). 

t  "  Fearelh  not  the  unbeliever  that  the  seal  of  reprobation  shall  be  imprinted  on 
his  forehead  at  the  day  of  resurrection  ?" — Savary. 

b     i.  e.  No  contradiction,  defect,  or  doubt. 

c  This  passage  represents  the  uncertainty  of  the  idolater,  who  is  distracted  in  the 
service  of  different  masters  ;  and  the  satisfaction  of  mind  which  attends  the  worship- 
per of  the  only  true  God(2). 

d  For  the  prophet  will  represent  his  endeavours  to  reclaim  them  from  idolatry,  and 
their  obstinacy  :  and  they  will  make  frivolous  excuses ;  as  that  they  obeyed  their 
chiefs,  and  kept  to  the  religion  of  their  fathers,  &c.(3). 

e  i.  e.  Mohammed  and  his  followers :  some  suppose  that  by  the  latter  words  Abu 
Beer  is  particularly  intended,  because  he  asserted  the  prophet's  veracity  in  respect 
to  his  journey  to  heaven. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  Idem. 


AL  KORAN.  255 

they  have  wrought,  and  may  render  them  their  reward  according 
to  the  utmost  merit  of  the   good  whicli  they  have  wrought.      Is 
not  God  a  sufficient  protector  of  his  servants?  yet  they  will  at- 
tempt to  make  thee  afraid  of  the  false  deities  which  the?/ worship 
besides  God\     But  he  whom  God  shall  cause  to  err,  shall  have 
none  to  direct  A/m ;  and  he  whom   God  shall  direct,  shall  have 
none  to  mislead  him.      Is  not  God  most  mighty,  able  to  avenge? 
If  thou  ask  them  who  hath   created  the  heavens  and  the  earth, 
they  will  surely  answer,  God,     Say,  Do  ye  think  therefore  that 
the  deities  which  ye  invoke  besides  God,   if  God  be  pleased  to 
afflict  me,  are  able  to  relieve  me  from  his  affliction  ?  or  if  he  be 
pleased  to  show  mercy  unto  me,    that  they  are  able  to  withhold 
liis  mercy  ?     Say,  God  is  my  sufficient  support :   in  him  let  those 
put  their   trust,    who  seek  in  whom   to   confide*.      Say,  0  my 
people,   do  ye  act  according  to  your  state  ;  verily  I  will  act  ac- 
cording to  mine\ :  hereafter  shall  ye  know  on  which  of  us  will 
be  inflicted  a  punishment  that  shall  cover  him  with  shame,  and 
on  whom  a  lasting  punishment  shall  fall.     Verily  we  have  revealed 
unto  thee  the  book  of  the  Koran^  for  the  instruction  o/ mankind, 
with  truth.      Whoso  shall  be  directed  thereby,  shall  he  directed 
to  the  advantage  of  his  own  soul  ;  and  whoso  shall  err,  shall 
only  err  against  the  same  :   and  thou  art  not  a  guardian  over  them, 
God  takelh  unto   himself  the   souls  of  men  at  the  time  of  their 
death  ;  and  those  which   die  not  he  also  taketh  in  their  sleeps  : 
and  he  wilhholdeth  those  on  which  he  hath  passed  the  decree  of 
death'',  but  sendeth  back   the   others  till   a  determined  period''. 
Verily   herein  are  signs  unto  people  who  consider.     Have  the 
Koreish  taken   idols   for   their    intercessors   with    God?     Say, 
What,  although  they  have  not  dominion  over  any  thing,  neither 

a  The  Koreish  used  to  te'.l  Mohammed  that  they  feared  their  gods  would  do  him 
some  mischief,  and  deprive  him  of  the  use  of  his  limb.-,  or  of  his  reason,  because  he 
spoke  disjrraccfuliy  of  thetii.  It  is  thought  by  some  that  this  passage  was  verified  in 
Khaled  Ebn  al  Walid  ;  wlio  being  sent  by  Mohammed  to  demolish  the  idol  at  Uzza, 
was  advised  by  the  keeper  of  her  temple  to  take  heed  what  he  did,  because  the  god- 
dess was  able  to  avenge  herself  severely:  but  he  was  so  little  moved  at  the  man's 
warning,  that  he  immediately  stept  up  to  the  idol,  and  broke  her  nose.  To  support 
the  latter  explication,  they  say,  that  what  happened  to  Khaled  is  attributed  to 
Mohammed,  because  the  former  was  then  executing  the  prophet's  orders(l).  A  cir- 
cumstance not  much  different  from  the  abovementioned  is  told  of  the  demolition  of 
Allat(2). 

•  "The  arm  of  the  Almighty  is  my  support.     It  is  in  Him  that  the  wise  put  their 
trust." — Savary- 

t  "  Say  unto  them.  Unite  all  your  efforts  ;  I  will  act  on  my  side,  and  soon  shall 
ye  know." — Savary. 

b     That  is,  seemingly,  and  to  outward  appearance ;  sleep  being  the  image  of  death. 

c     Not  permitting  them  to  return  again  into  their  bodies. 

d     viz.  Into  their  bodies,  when  they  awake(.3). 

(1)  Al  Heidawi.  (2)  V.  Gagnier,  Not.  in  Abulf,  Vit.  Moh.  p.  127. 

(3)  Al  Ueidawi, 


256  AL  KORAN. 

do  they  understand  ?     Say,  Intercession  is  altogether  in  tlie  dis- 
posal of  God":  his   is  the  kingdom  of   heaven  and  earth  ;  and 
hereafter  shall  ye  return  unto  him.      When  the  one  sole  God  is 
mentioned,  the  hearts  of  those  who  believe  not  in  the  life  to  come 
shrink  with  horror  :  but  when  the  yalse  gods,   which  are  wor- 
shipped besides  him,  are  mentioned,  behold,  they  are  filled  with 
joy.      Say,  0  God,  the  creator  of  heaven  and  earth,  who  knowest 
that  which  is  secret,  and  that  which  is  manifest ;  thou  shalt  judge 
between  thy  servants  concerning  that  wherein  they  disagree.      If 
those  who  act  unjustly  were  masters  of  whatever  is  in  the  earth, 
and  as  much   more  therewith,   verily  they  would  give  it  to  ran- 
som themselves  from  the  evil  of  the  punishment,  on  the  day  of 
resurrection  :  and  there  shall  appear  unto  them,  from  God,  ter- 
rors which  they  never  imagined  ;  and  there  shall  appear  unto 
them  the  evils  of  that  which  they  shall  have  gained  ;  and  that 
which  they  mocked  at  shall  encompass  them.      When  harm  be- 
falleth  man,  he  calleth  upon  us  ;  yet  afterwards,  when  we  have 
bestowed  on   him  favour  from   us,   he  saith,   I  have  received  it 
merely  because  of  God's  knowledge  of  niT/  deserts^'*.     On  the 
contrary,  it  is  a  trial  ;  but  the  greater  part  of  them  know  it  not. 
Those  who  were  before  them  said  thesame*^:  but  that  which  they 
had  gained,  profited  them  not ;  and  the  evils  which  they  had  de- 
served, fell  upon  them.     And   whoever  of  these  Meccans  shall 
have  acted  unjustly,  on  them  likewise  shall  fall  the  evils  which 
they  shall  have  deserved'';  neither  shall  they  frustrate  the  divine 
vengeance.     Do  they  not  know  that  God  bestoweth  provision 
abundantly  on  whom  he  pleaseth,  and  is  sparing  unto  lohom  he 
pleaseth  ?     Verily  herein  are  signs  unto  people    who  believe. 
Say,  0  my  servants  who  have  transgressed  against  your  own  souls, 
despair  not  of  the  mercy  of  God  :   seeing  that  God  forgiveth  all 
sins*^;  for  he  is  gracious  and  merciful.     And  be  turned  unto  your 
Lord,  and  resign   yourselves   unto  him,  before  the  threatened 
punishment  overtake  you  ;  for  then  ye  shall  not  be  helped.    And 
follow  the   most  excellent  instructions  which   have  been   sent 
down  unto   you  from  your  Lord,    before   the  ])unishment  come 
suddenly  upon  you,  and  ye  perceive  not  the  approach  thereof; 
and  a  soul  say,  Alas!  for  that  I  have  been  negligent  in  my  duty 
to  God  ;  verily  I  have  been  one  of  the  scorners  :  or  say.  If  God 

a     For  none  can  or  dare  presume  to  intercede  with  him,  unless  bj'  his  permission. 

b     Or  by  means  of  my  own  wisdom. 

*  "Scarcely  have  stretched  forth  unto  him  a  succouring  hand,  before  he  saith,  I 
have  deserved  this  favour." — Savaii/. 

c     As  did  Karun  in  particular(l). 

d  As  it  happened  accordingly  ;  for  they  were  punished  with  a  sore  famine  for 
seven  years,  and  had  the  bravest  of  their  warriors  cut  off  at  the  battle  of  Bedr(2) 

e  To  those  who  sincerely  repent,  and  profess  his  unity  :  for  the  sins  of  idolaters 
will  not  be  forgiveiifS). 

(I)  See  chap.  28,  p.  187,  Vol  II  (2)  Al  Beidawi.  (3)  See  p.  200,  note  d 


AL  KOUAK. 


257 


had  directed  me,  verily  1  had  been  one  of  the  pious  :  or  say, 
when  it  seeth  the  prepared  punishment,  If  I  could  return  once 
more  into  the  world,  I  would  become  one  of  the  righteous.  But 
God  shall  answer,  My  signs  came  unto  thee  heretofore,  and  thou 
didst  charge  them  with  falsehood,  and  wast  puffed  up  with  pride; 
and  thou  becamcst  one  of  the  unbelievers.  On  the  day  of  resur- 
rection thou  shalt  see  the  faces  of  those  who  have  uttered  lies 
concerning  God,  become  black  :  is  there  not  an  abode  prepared 
in  hell  for  the  arrogant  ?  But  God  shall  deliver  those  who  shall 
fear  him,  and  shall  set  them  in  their  place  of  safety  :  evil  shall 
Hot  touch  them,  neither  shall  they  be  grieved.  God  is  the  crea- 
tor of  all  things,  and  he  is  the  governor  of  all  things.  His  are 
the  keys  of  heaven  and  earth  :  and  they  who  believe  not  in  the 
signs  of  God,  they  shall  perish.  Say,  Do  ye  therefore  bid  me  to 
worship  other  than  God,  0  yc  fools  ?  since  it  hath  been  spoken 
by  revelation  unto  thee,  and  also  unto  the  jirophets  who  have  been 
before  thee,  sayins;.  Verily  if  thou  join  any  partners  with  God, 
thy  work  will  be  altogether  unprofitable,  and  thou  shait  certainly 
be  one  of  those  who  jierish  :  wherefore  rather  fear  God,  and  be 
one  of  those  who  give  thanks.  But  they  make  not  a  due  estima- 
tion of  God'':  since  the  whole  earth  shall  be  but  his  handful,  on  the 
day  of  resurrection  ;  and  the  heavens  shall  be  rolled  together  in 
his  right  hand.  Praise  be  unto  him!  and  far  be  he  exalted  above 
the  idols  which  they  associate  ivith  him!  The  trumpet  shall  be 
soundedii,  and  whoever  are  in  heaven  and  whoever  are  on  earth 
shall  expire  ;  except  those  whom  God  shall  please  to  exempt  from 
the  common  fate'^.  Afterwards  it  sliall  be  sounded  again  ;  and 
behold,  they  shall  arise  and  look  up.  And  the  earth  shall  shine 
by  the  light  of  its  Lord  :  and  the  book  shall  be  laid  opeii^,  and 
the  prophets  and  the  martyrs  shall  he  brought  as  witnesses; 
and  judgment  shall  be  given  between  them  with  truth,  and  they 

a     See  chap.  6,  p.  326,  note  b,  Vol.  I. 

b  The  first  time,  says  Al  Beidawi,  who  consequently  supposes  there  will  be  no 
more  than  two  blasts  (and  two  only  are  distinctly  mentioned  in  the  Koran),  though 
others  suppose  there  will  be  ihree(l). 

c  These,  some  say,  will  be  the  angels  Gabriel,  Michael  and  Israfil,  and  the  angel 
of  death,  who  yet  will  afterwards  all  die,  at  the  command  of  God(2);  it  being  the 
constant  opinion  of  the  Mohammedan  doctors,  that  every  soul,  both  of  men,  and  of 
animals,  which  live  either  on  land,  or  in  the  sea,  and  of  the  angels  also,  must  neces- 
sarily taste  of  death(3):  others  suppose  those  who  will  be  exempted  arc  the  angels 
who  bear  the  throne  of  God(4);  or  the  black-eyed  damsels,  and  other  inhabitants  of 
paradise(5). 

The  space  between  these  two  blasts  of  the  trumpet  will  be  forty  days,  according 
to  Yahya  and  others ;  there  are  some,  however,  who  suppose  it  will  be  as  many 
years(6). 

d     See  the  Prelim.  Disc.  ^  IV.  p.  99,  Vol.  I. 

(1)  Sec  the  Prelim.  Disc.  $  IV.  p.  94,  Vol.  I.  (2)  Al  Beidawi,  Yaliy«. 

(3)  V.  Pocock.  not.  in  Port.  Mosis,  p.  266.         (4)  Al  Beidawi,  (5)  Jallalo'ddin. 

(6)  bee  the  PreJ.  Disc,  ubi  sup. 

Vol.  JI.— 2  H 


i5S  AL  KORAN. 

shall  not  be  treated  unjustly.  And  every  soul  shall  be  fully  re- 
warded, according  to  that  which  it  shall  have  wrought ;  for  he 
perfectly  knoweth  whatever  they  do.  And  the  unbelievers  shall 
be  driven  unto  hell  by  troops,  until,  when  they  shall  arrive  at 
the  same,  the  gates  thereof  shall  be  opened  :  and  the  keepers 
thereof^  shall  say  unto  them.  Did  not  apostles  from  among  you 
come  unto  you,  who  rehearsed  unto  you  the  signs  of  your  Lord, 
and  warned  you  of  the  meeting  of  this  your  day  ?  They  shall 
answer,  yea  :  but  the  sentence  of  eternal  punishment  hath  been 
justly  pronounced  on  the  unbelievers^  It  shall  be  said  unto 
them.,  Enter  ye  the  gates  of  hell,  to  dwell  therein  for  ever;  and 
miserable  shall  be  the  abode  of  the  proud !  But  those  who  shall 
have  feared  their  Lord  shall  be  conducted  by  troops  towards 
paradise,  until  they  shall  arrive  at  the  same  :  and  the  gates  thereof 
shall  be  ready  set  open  ;  and  the  guards  thereof  shall  say  unto 
them,  Peace  be  on  you!  ye  have  been  good  :  wherefore  enter  ye 
into  paradise,  to  remain  therein  for  ever.  And  they  shall  an- 
swer. Praise  be  unto  God,  who  hath  performed  his  promise  unto 
us,  and  hath  made  us  to  inherit  the  earthy  that  we  may  dwell  in 
paradise  wherever  we  please!  How  excellent  is  the  reward  of 
those  who  work  righteousness  f  And  thou  shalt  see  the  angels 
going  in  procession  round  the  throne,  celebrating  the  praises  ot 
their  Lord*:  and  judgment  shall  be  given  between  them  with 
truth  ;  and  they  shall  say,  Praise  be  unto  God,  the  Lord  of  all 
creatures! 


CHAPTER  XL. 

Intitled,  The  True  Believer'^  ;   Revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

H.  M^  The  revelation  of  this  book  is  from  the  mighty,  the 
wise  God  ;   the  forgiver  of  sin,  and  the  accepter  of  repentance  ; 

a     See  chap.  74,  and  the  Prelim.  Disc.  $  IV.  p.  103,  Vol.  I. 

b  See  chap.  7,  p.  338,  Vol.  I. ;  chap.  11,  p.  23,  &c.  Vol.  II.  It  seems  as  if  the 
damned,  by  these  words,  attributed  their  ruin  to  God's  decree  of  predestination. 

c  This  is  a  metaphorical  expression,  representing  the  perfect  security,  and  abun- 
dance, which  the  blessed  will  enjoy  in  paradise. 

*  '« The  angels,  barefooted,  around  the  sublime  throne,  shall  publish  the  praises  of 
the  Highest." — Savary. 

d  This  title  is  taken  from  the  passage  wherein  mention  is  made  of  one  of  Pha- 
raoh's family,  who  believed  in  Moses. 

e     See  the  Prel.  Disc.  §  III.  p.  74,  &c.  Vol.  I. 


AL  KORAN.  259 

severe  in  punishing  ;  long  suffering.  There  is  no  God  but  he  : 
before  liim  shall  be  the  general  assembly  at  the  last  day. 
None  disputcth  against  the  signs  of  Gou,  except  the  unbelievers  : 
but  let  not  their  prosperous  dealing  in  the  land''  deceive  thee  with 
vain  allurement.  The  people  of  Noah,  and  the  confederated 
infidels  which  were  after  them,  accused  their  respective  prophets 
of  imposture  before  these  ;  and  each  nation  hatched  ill  designs 
against  their  apostle,  that  they  might  get  him  into  their  power  ; 
and  they  disputed  with  vain  reasonings  that  they  might  thereby 
invalidate  the  truth  :  wherefore  I  chastised  them  ;  and  \\o\n  severe 
was  my  punishment!  Thus  hath  the  sentence  of  thy  Lord  justly 
passed  on  the  unbelievers  ;  that  they  shall  be  the  inhabitants  of 
hell  fire.  The  angels  who  bear  the  throne  of  God^  and  those  who 
stand  about  it'',  celebrate  the  praise  of  their  Lord,  and  believe 
in  him  ;  and  they  ask  pardon  for  the  true  believers,  saying,  0 
Lord,  thou  encompassest  all  things  by  thy  mercy  and  know- 
ledge ;  wherefore  forgive  those  who  repent,  and  follow  thy  path, 
and  deliver  them  from  the  pains  of  hell  :  0  Lord,  lead  them  also 
into  gardens  of  eternal  abode,  which  thou  hast  promised  unto 
them,  and  unto  every  one  who  shall  do  right,  of  their  fathers, 
and  their  wives,  and  their  children  ;  for  thou  art  the  mighty,  the 
wise  God.  And  deliver  them  from  evil  ;  for  whomsoever  thou 
shalt  deliver  from  evil  on  that  day,  on  him  wilt  thou  show 
mercy  ;  and  this  will  be  great  salvation.  But  the  infidels,  at  the 
day  of  judgment,  shall  hear  a  voice  crying  unto  ihem,  Verily 
the  hatred  of  God  towards  you  is  more  grievous  than  your 
hatred  towards  yourselves  :  since  ye  were  called  unto  the  faith, 
and  would  not  believe.  They  shall  say,  0  Lord,  thou  hast 
given  us  death  twice,  and  thou  hast  twice  given  us  life'= ;  and  we 
confess  our  sins  :  is  there  therefore  no  way  to  geth  forth  from 
this  fire  ?  Jind  it  shall  be  answered  them,  This  hath  befallen 
you,  for  that  when  one  God  was  preached  unto  you,  ye  believeil 
not ;  but  if  a  plurality  of  gods  had  been  associated  with  him, 
ye  had  believed  :  and  judgment  belongeth  unto  the  high,  the 
great  God*.  It  is  he  who  showeth  you  his  signs,  and  sendeth 
down  food  unto  you  from  heaven  :  but  none  will  be  admonished, 

a    By  trading  into  Syria  and  Yaman.     See  chap.  .3,  p.  262,  note  b,  Vol.  I. 

b  These  are  the  Cherubim,  the  highest  order  of  angels,  who  approach  nearest  to 
God's  presenco(l). 

c  Having  first  created  us  in  a  state  of  death,  or  void  of  life  and  sensation,  and  then 
given  life  to  the  inanimate  body(2);  and  afterwards  caused  us  to  die  a  natural  death, 
and  raised  us  again  at  the  resurrection.  Some  understand  the  first  death  to  be  a 
natural  death,  and  the  second  that  in  the  sepulchre,  after  the  body  shall  have  been 
there  raised  to  life  in  order  to  be  examined (3) ;  and  consequently  suppose  the  two 
revivals  to  be  those  of  the  sepulchre  and  the  resurrection(4). 

*  "Ye  have  denied  the  unity  of  God;  ye  have  offered  incense  unto  idols;  the 

(1)  Al  Beidawi.  (2)  See  chap.  2,  p.  191,  Vol.  1.  (3)  See  the  Prelim.  Disc. 

^  IV.  p.  90,  kc.  Vol  I.  (4)  Al  Beid.  Jallal. 


260  AL  KORAN. 

except  he  wlio  turnelh  himself  x^nto  God.  Call  therefore  upon 
God,  exhibiting  your  religion  pure  unto  him,  although  the  in- 
fidels be  averse  thereto.  He  is  the  Being  of  exalted  degree, 
the  possessor  of  the  throne  ;  who  sendeth  down  the  spirit,  at  his 
command,  on  such  of  his  servants  as  he  pleaseth  ;  that  he  may- 
warn  mankind  of  the  day  of  meeting'',  the  day  ivhereon  they 
shall  come  forth  out  of  their  graves,  and  nothing  of  ivhat  con- 
cerneth  them  shall  be  hidden  from  God.  Unto  whom  will  the 
kingdom  belong,  on  that  day  ?  Unto  the  only,  the  almighty 
God.  On  that  day  shall  every  soul  be  rewarded  according  to  its 
merits  :  there  shall  be  no  injustice  done  on  that  day.  Verily 
God  ivill  be  swift  in  taking  an  account.  Wherefore  warn  them, 
O  prophet,  of  the  day  which  shall  suddenl}^  approach  ;  when 
7ne7i^s  hearts  shall  come  up  to  their  throats,  and  strangle  them. 
The  ungodly  shall  have  no  friend  or  intercessor  who  shall  be 
heard.  God  will  know  the  deceitful  eye,  and  that  which  their 
breasts  conceal  ;  and  God  will  judge  with  truth  :  but  the  false 
gods  which  they  invoke,  besides  him,  shall  not  judge  at  all  ;  for 
God  is  he  who  heareth  and  seeth.  Have  they  not  gone  through 
the  earth,  and  seen  what  hath  been  the  end  of  those  who  were 
before  them  ?  They  were  more  mighty  than  these  in  strength, 
and  left  more  considerable  footsteps  o///ie/r  power  in  the  earth  : 
yet  God  chastised  them  for  their  sins,  and  there  was  none  to  protect 
them  from  God*.  This  they  suffered,  because  their  apostles  had 
come  unto  them  with  evident  ^?^n6',  and  they  disbelieved  :  where- 
fore God  chastised  them  ;  for  he  is  strong,  and  severe  in  punish- 
ing. We  heretofore  sent  Moses  with  our  signs  and  manifest 
power,  unto  Pharaoh,  and  Haman,  and  Karun  ;  and  they  said, 
He  is  a  sorcerer,  and  a  liar.  And  when  he  came  unto  them 
with  the  truth  from  us,  they  said,  Slay  the  sons  of  those  who 
have  believed  with  him,  and  save  their  daughters  alive''  :  but 
the  stratagem  of  the  infidels  was  no  other  than  vain.  And 
Pharaoh  said.  Let  me  alone,  that  I  may  kill  Moses*^ ;  and  let 
him  call  upon  his  Lord  :  verily  I  fear  lest  he  change  your 
religion,  or  cause  violence  to  appear  in  the  earth**.     And   Moses 

Highest,  the  supreme  God,  hath  pronounced  the  sentence  of  your  condemnation." — 
Savary. 

a  When  the  Creator  and  his  creaturGs(l),  the  inhabitants  of  heaven  and  of  earth, 
and  false  deities  and  their  worshippers,  the  oppressor  and  the  oppressed,  tiie  labourer 
and  his  works,  shall  meet  each  other(2). 

*  <<  The  sword  of  divine  justice  exterminated  them  in  the  midst  of  their  crimes, 
and  nothing  could  snatch  them  from  his  V(^ngeance." — Savary. 

b  i.  e.  Pursue  the  resolution  which  has  been  formerly  taken,  and  execute  it  more 
strictly  for  the  future.     See  chiip.  7,  p.  352,  note  f,  Vol.  I. 

c  For  they  advised  him  not  to  put  Moses  to  death,  lest  it  should  be  thought  he 
was  not  able  to  oppose  him  by  dint  of  argument (3). 

d     By  raising;  of  commotions  and  seditions,  in  order  to  inlioduce  his  new  religion. 

(l)Seechap.  6,  p.  316,  Vol.  1.  (2)  Al  Beid.  Jallal.  (3)  Al  Beidawi. 


AL  KORAN.  261 

said  unto  his  people,  Verily  I  have  recourse  unto  my  Lord,  and 
your  Lord,  to  defend  me  against  every  proud  person,  who 
believeth  not  in  the  day  of  account.  And  a  man  ivho  ivas  a  true 
believer,  of  the  family  of  Pharaoha,  cnid  concealed  in  his  faith, 
said.  Will  ye  put  a  man  to  death,  because  he  saith,  God  is  my 
Lord;  seeing  he  is  come  unto  you  with  evident  signs  from  your 
Lord  ?  If  he  be  a  liar,  on  him  tvill  the  jninishment  of  his 
falsehood  light ;  but  if  he  speaketh  the  truth,  some  of  those  judg- 
ments wit'h  which  he  threateneth  you  will  fall  upon  you  :  verily 
God  directeth  not  him  who  is  a  transgressor,  or  a  liar:  0  my 
people,  the  kingdom  is  yours  this  day  ;  and  ye  are  conspicuous 
in  the  earth;  but  who  shall  defend  us  from  the  scourge  of  God, 
if  it  come  unto  us*^  ?  Pharaoh  said,  I  only  propose  to  you  what 
I  think  to  be  most  exjiedient ;  and  I  guide  you  only  into  the 
right  path.  And  he  who  had  believed  said,  0  my  people.  Verily 
I  fear  for  you  a  day  like  that  of  the  confederates  against  the 
prophets  in  former  times  ;  a  condition  like  that  of  the  people 
of  Noah,  and  the  tribes  o/"  Ad  and  Thamud,  and  of  those  who 
hai'e  lived  after  them*;  for  God  willeth  not  that  any  injustice  be 
done  unto  his  servants.  0  my  people,  verily  I  fear  for  you  the 
day  whereon  men  shall  call  unto  one  another';  the  day  whereon 
ye  shall  be  turned  back  from  the  tribunal,  and  driven  to  hell: 
then  shall  ye  have  none  to  protect  you  against  God.  And  he 
whom  God  shall  cause  to  err  shall  have  no  director.  Joseph 
came  unto  you,  before  Moses,  with  evident  signs  ;  but  ye  ceased 
not  to  doubt  of  the  religion  which  he  preached  unto  you,  until, 
when  he  died,  ye  said,  God  will  by  no  means  send  another 
apostle,  after  him.  Thus  doth  God  cause  him  to  err,  who  is  a 
transgressor,  and  a  sceptic.  Thejj^  who  dispute  against  the  signs 
of  God,  without  any  authority  which  hath  come  unto  them,  are 
in  great  abomination  with  God,  and  with  those  who  believe. 
Thus  doth  God  seal  up  every  proud  and  stubborn  heart.  And 
Pharaoh  said,  0  Haman,  build  me  a  tower,  that  I  may  reach  the 

a  This  seems  to  have  been  the  same  person  who  is  mentioned,  chap.  2S,  p.  181, 
Vol.  II. 

b  See  the  speech  of  Gamaliel  to  the  Jewish  Sanhedrim,  when  the  apostles  were 
brought  before  ihem(l). 

*  "  O  Egyptians !  you  now  rule  upon  the  earth  ;  your  empire  flourisheth ;  but  who 
shall  shield  you  from  the  vengeance  of  Heaven,  if  it  resolveth  to  punish  you?  "I 
order  unto  you  nothing  but  that  which  is  just,"  replied  Pharaoh.  "  All  that  which  I 
propose  to  you  is  according  to  sound  reason."  "  O  Egyptians,"  added  the  believer, 
"  I  tremble  lest  the  fate  ot  the  rebel  nations  should  be  your  portion  :  I  fear  for  you 
the  chastisement  of  the  people  of  Noah,  of  Ad,  and  of  Thamud." — Savary. 

c  i.  e.  The  day  of  judgment,  when  the  inhabitants  of  paradise,  and  of  hell,  shall 
enter  into  mutual  discourse  :  when  the  latter  shall  call  for  help,  and  the  seducers, 
and  iho  seduced,  shall  cast  the  blame  upon  each  other(2). 

(1)  Acts  V.  .IS,  39.  (2)  Al  Beidawi,  Jallalo'ddin. 


262  AL  KORAN. 

tracts,  the  tracts  of  heaven,  and  may  view  the  God  of  Moses^; 
for  verily  I  think  him  to  he  a  liar.  And  thus  the  evil  of  his  work 
was  prepared  for  Pharaoh,  and  he  turned  aside  from  the  right 
path  :  and  the  stratagems  of  Pharaoh  ended  only  in  loss.  And 
he  who  had  believed  said,  0  my  people,  follow  me:  I  will  guide 
you  into  the  right  wa)\  0  my  people,  verily  tliis  present  life  is 
but  a  temporary  enjoyment ;  but  the  life  to  come  is  the  mansion 
of  firm  continuance.  Whoever  worketh  evil  shall  only  be  re- 
warded in  equal  proportion  to  the  same:  but  whoever  worketh 
good,  whether  male  or  female,  and  is  a  true  believer,  they  shall 
enter  paradise:  they  shall  be  provided  for  therein  superabundantly. 
And,  0  my  people,  as  for  me,  I  invite  you  to  salvation;  but  ye 
invite  me  to  hell  fire:  ye  invite  me  to  deny  God,  and  to  associate 
with  him  that  whereof  I  have  no  knowledge;  but  I  invite  you  to 
the  most  mighty,  the  forgiver  of  sins.  There  is  no  doubt  but 
that  the  false  gods  to  which  ye  invite  me  deserve  not  to  be 
invoked,  either  in  this  world  or  in  the  next*;  and  that  we  must 
return  unto  God;  and  that  the  transgressors  shall  be  the  in- 
habitants of  hell  fire:  and  ye  shall  then  remember  what  1  nov) 
say  unto  you.  And  I  commit  my  affair  unto  God;  for  God 
regardeth  his  servants.  Wherefore  God  delivered  him  from  the 
evils  which  they  had  devised;  and  a  grievous  punishment  encom- 
passed the  people  of  Pharaoh^  They  shall  be  exposed  to  the  fire 
of  hell  morning  and  evening'^:  and  the  day  whereon  the  hour 
of  judgment  shall  come,  it  shall  be  said  unto  them,  Enter,  0 
people  of  Pharaoh,  into  a  most  severe  torment.  And  thi7ik  on 
the  time  when  the  infidels  shall  dispute  together  in  hell  fire;  and 
the  weak  shall  say  unto  those  who  behaved  with  arrogance'^, 
Verily  we  were  your  followers  :  will  ye  therefore  relieve  us  from 
any  part  of  this  fire  ?  Those  who  behaved  with  arrogance  shall 
answer,  Verily  wc  are  all  doomed  to  suffer  therein:  for  God 
hath  now  judged  between  his  servants.     And  they  who  shall  be 

a     See  chap.  28,  p.  184,  Vol.  II. 

*  "  Your  gods  cannot  giant  the  prayers  of  mortals,  either  la  this  world,  or  in  that 
which  is  to  come." — Savary. 

b  Some  are  of  opinion  that  those  who  were  sent  by  Pharaoh  to  seize  the  true  be- 
liever, his  kinsman,  are  the  persons  more  particularly  meant  in  this  place  ;  for  they 
tell  us  that  the  said  believer  fled  to  a  mountain,  where  they  found  him  at  prayers, 
guarded  by  the  wild  beasts,  which  ranged  themselves  in  order  about  him  ;  and  that 
his  pursuers  thereupon  returned  in  a  great  fright  to  their  master,  who  put  them  to 
death  for  not  performing  his  command(l). 

c  Some  expound  these  words  of  the  previous  punishment  they  are  doomed  to 
suffer,  according  to  a  tradition  of  Ebn  Masud,  which  informs  us,  that  their  souls  were 
in  the  crops  of  black  birds,  which  are  exposed  to  hell  fire  every  morning  and  evening 
until  the  day  of  judgment(2). 

d     See  chap.  14,  p.  46,  note  c.  Vol.  II. 

(I)  Ai  Beidawi.  (2)  Idem. 


AL  KORAN.  263 

in  the  ftre  shall  say  unto  the  keepers  of  hell%  Call  ye  on  your 
Lord,  that  he  would  ease  us,  for  one  clay,  from  ihis  punishment. 
They  shall  answer.  Did  not  your  apostles  come  unto  you  with 
evident  p?'oo/s  ?  They  shall  say,  Yea.  TVie  A?ee/;e/'5  shall  reply, 
Do  ye  therefore  call  on  God:  but  the  calling  of  the  unbelievers 
on  him  shall  be  only  in  vain.  We  will  surely  assist  our  apostles, 
and  those  who  believe,  in  this  present  life,  and  on  the  day  whereon 
the  witnesses  shall  stand  forth:  a  day,  whereon  the  excuse  of  the 
unbelievers  shall  not  avail  them;  but  a  curse  shall  attend  them, 
and  a  wretched  abode.  We  heretofore  gave  unto  Moses  a  direc- 
tion; and  we  left  as  an  inheritance  unto  the  children  of  Israel  the 
book  oj'  the  laiv;  a  direction,  and  an  admonition  to  me?!  of  un- 
derstanding. Wherefore  do  thou,  O  prophet,  bear  the  insults 
of  the  infidels  with  patience;  for  the  promise  of  God  is  true: 
and  ask  pardon  for  thy  fault**;  and  celebrate  the  praise  of  thy 
Lord,  in  the  evening  and  in  the  morning.  *^s  to  those  who 
impugn  the  signs  of  God,  without  any  convincing  proof  which 
hath  been  revealed  unto  them,  there  is  nothing  but  pride  in  their 
breasts'^;  but  they  shall  not  attain  their  desire  :  wherefore  fly  for 
refuge  unto  God;  for  it  is  he  who  heareth  and  seeth.  Verily 
the  creation  of  heaven  and  earth  is  more  considerable*  than  the 
creation  of  man:  but  the  greater  part  of  men  do  not  understand. 
The  blind  and  the  seeing  shall  not  be  held  equal;  nor  they  who 
believe  and  work  righteousness,  and  the  evil  doer:  how  few 
revolve  these  things  in  their  mind!  The  last  hour  will  surely 
come;  there  is  no  doubt  thereof:  but  the  greater  part  of  men 
believe  it  not.  Your  Lord  said,  Call  upon  me,  and  I  will  hear 
you:  but  they  who  proudly  disdain  my  service  shall  enter  with 
ignominy  into  hell.  It  is  God  who  hath  appointed  the  night  for 
you  to  take  your  rest  therein,  and  the  day  to  give  you  lighlt: 
verily  God  is  endued  with  beneficence  towards  mankind;  but  the 
greater  part  of  men  do  not  give  thanks.  This  is  God,  your  Lord, 
the  Creator  of  all  things;  there  is  no  God  besides  him:  how 
therefore  are  ye  turned  aside  from  his  worship?  Thus  are  they 
turned  aside,  who  oppose  the  signs  of  God.  //  is  God  who  hath 
given  you  the  earth  for  a  stable  floor,  and  the  heaven  for  a  ceiling; 
and  who  hath  formed  you,  and  made  your  forms  beautiful,  and 

a     See  chap.  74. 

b  In  being  too  backward  and  negligent  in  advancing  the  liue  religion,  for  fear  of 
(he  infidels(l). 

c  This  sentence  may  be  understood  generally;  though  it  was  revealed  on  account 
of  the  idolatrous  Meccans,  or  of  the  Jews,  who  said  of  Mohammed,  This  man  is  not 
our  lord,  hut  the  Messias  the  son  of  David,  whose  kingdom  will  be  extended  over 
sea  and  land(2) . 

*  "  Is  more  wonderful." — Savary. 

t  "  The  day  for  labour." — Savary. 

(1)  Al  Beidawi.  (2)  Idem. 


264  AL  KORAN. 

feedeth  you  with  good  things.    This  is  God,  your  Lord.    Where- 
fore blessed  be  God,  the  Lord  of  all  creatures!     He  is  the  living 
God:  there  is  no   God   but  he.      Wherefore  call  upon  him,  ex- 
hibiting unto   him  the   pure   religion.      Praise  be  unto  God,  the 
Lord  of  all   creatures!     Say,  Verily  I  am   forbidden  to  worship 
the  deities  which  ye  invoke,  besides  God,  after  that  evident  proofs 
have  come   unto  me   from   my  Lord:  and   I  am  commanded  to 
resign  myself  unto  the  Lord  of  all  creatures.     It  is  he  who  first 
created  you   of  dust,  and  afterwards  of  seed,  and   afterwards  of 
coagulated  blood;  and  afterwards  brought  you   forth   infants  out 
of  your  mothers'  wombs:  then  hepermitteth  you  to  attain  your 
age  of  full  strength,  and  afterwaads  to  grow  old  men  (but  some 
of  you   die  before   that  age),  and    to  arrive  at  the  determined 
period  o/"  yoifr  ///e%*  that  peradventure  ye  may  understand*.      It 
isYiQ  who  giveth  life,  and  causeth  to  die:  and  when   he  decreeth 
a  thing,  he  only  saith  unto  it,  Be,  and  it  is.     Dost  thou  not  observe 
those  who  dispute  against  the  signs  of  God,  how  they  are  turned 
aside  y/'OWi  the   true  faith?     They  wlio  charge  with   falsehood 
the  book  of  the  Koran,  and  the  other  scriptures  and  revealed 
doctrines  which  we  sent  our  former  apostles  to  preach,  shall 
hereafter  know  their  folly,  when  the  collars  shall  be  on   their 
necks,  and  the  chains  by  which  they  shall  be  dragged  into  hell: 
then  shall  they  be  burned  in  the  fire.      And  it  shall  be  said  unto 
them.  Where  are   the  gods  which   ye  associated,  besides  God  ? 
They  shall  answer,  They  have  withdrawn  themselves  from  us: 
yea,  we  called  on  nothing''  heretofore.     Thus  doth  God  lead  the 
unbelievers  into   error.     This   hath   befallen  you,  for  that  ye 
rejoiced  insolently  on  earth,   in  that  which  was  false;  and  for 
that  ye  were  elated  with  immoderate  joy.     Enter  ye  the  gates  of 
hell,  to  remain  therein  for  ever:  and  wretched  shall  be  the  abode 
of  the  haughty!     Wherefore  persevere  with  patience,  0  Moham- 
med; for  the  promise  of  God  is  true.     Whether  we  cause  thee  to 
see  any  part  of  the  punishment  with  which  we  have  threatened 
them,  or  whether  we  cause  thee  to  die  before  thou  see  it;  before 
us  shall  they  be  assembled  at  the  last  day.     We  have  sent  a  great 
number  of  apostles  before  thee'=;  the  histories  of  some  of  whom 
we  have  related  unto  thee,  and  the  histories  of  others  of  them 
we  have  not  related  unto  thee:  but  no   apostle  had  the  power  to 

a     See  chap.  22,  p.  128,  Vol.  II. 

*  "  As  children  you  enter  on  the  career  of  life  :  you  reach  at  length  the  vigour  of 
your  years,  and  soon  old  age  overtaketh  you.  Many  finish  their  course  before  they 
reach  the  latter,  but  all  fulfil  the  period  which  hath  been  appointed  by  the  Eternal, 
These  divers  stages  through  which  man  passeth  ought  to  serve  for  his  instruction." 
— Savary. 

b     Seeing  an  idol  is  nothing  in  the  world(l). 

c    See  the  Prelim.  Disc,  'i  IV.  p.  89,  Vol.  I. 

(1)  AlBeidawi. 


AL  KOHAW.  265 

produce  a  sign,  unless  by  the  permission  of  God.  When  the  com- 
mand of  God,  therefore,  shall  come,  judgment  shall  be  given  with 
trutli;  and  then  shall  they  perish  who  endeavour  to  render  Me 
sigJis  of  God  of  no  effect.  It  is  God  who  hath  given  you  the 
cattle,  that  ye  may  ride  on  some  of  them,  and  may  eat  of  ol hers 
of  them;  (ve  also  receive  other  advantages  therefrom");  and  that 
on  them  ye  may  arrive  at  the  business  p?'oposed  in  your  mind: 
and  on  them  are  ye  carried  bi/  land,  and  on  ships  bi/  sea^.  And 
he  showeth  you  his  signs;  which,  therefore,  of  the  signs  of  God, 
will  ye  deny  ?  Do  they  not  pass  through  the  eartli,  and  see  what 
hath  been  the  end  of  those  who  tvere  before  them  ?  They  were 
more  numerous  than  these,  and  more  mighty  in  strength,  and 
left  more  considerable  monuments  of  their  power  in  the  earth: 
yet  that  which  they  had  acquired  profited  them  not.  And  when 
their  apostles  came  unto  them  with  evident  proofs  of  their 
mission,  they  rejoiced  in  the  knowledge  which  was  with  them'': 
but  that  which  they  mocked  at  encompassed  themt.  And  when 
they  beheld  our  vengeance,  they  said,  We  believe  in  God  alone, 
and  we  renounce  the  idols  which  we  associated  with  him:  but 
their  faith  availed  them  not,  after  they  had  beholden  our  ven- 
geancej.  This  loas  the  ordinance  of  God,  which  was  formerly 
observed  in  respect  to  his  servants:  and  then  did  the  unbelievers 
perish. 


CHAPTER  XLI. 

Intitled,  Are  distinctly  explained'^  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

H.  M.''     This  is  a  revelation  from  the  most  Merciful ;  a  book 

a     See  chap.  16,  p.  56,  Vol.  II. 

*  "  They  are  to  you  on  (he  land  ihat  which  a  ship  is  on  the  se2t."—Savary. 

b  Being  prejudiced  in  favour  of  their  own  erroneous  doctrines,  and  despising  the 
instructions  of  the  prophets. 

t  "  They  scoffed  at  their  doctrines.  Their  mockeries  have  fallen  back  on  them- 
selves."— Savary. 

I  "  But  their  faith  hath  been  in  vain.  They  believed  not  until  they  felt  the 
avenging  scourge." — Sarary. 

c  Some  entitle  this  chapter  Worship,  or  Adoration,  because  the  infidels  are 
herein  commanded  to  forsake  the  worship  of  idols,  and  to  worship  God  :  but  the  32d 
chapter  bearing  the  same  title,  that  which  we  have  here  prefixed  is,  for  distinction, 
generally  used. 

d     See  the  Prelim.  Disc.  §  111.  p.  75,  &c.  Vol.  I. 

Vol.  II.— 2  I 


266 


AL  KOKAN. 


the  verses  whereof  are  distinctly  explained^  an  Arabic  Koran, 
for  the  instruction  of  people  who  understand  ;  bearing  good 
tidings,  and  denouncing  threats  :  but  the  greater  part  of  them 
turn  aside,  and  hearken  not  thereto.  And  they  say,  Our  hearts 
are  veiled  from  the  doctrine  to  which  thou  invitest  us  ;  and  there 
is  a  deafness  in  our  ears,  and  a  curtain  between  us  and  thee  : 
wherefore  act  thou  as  thou  shalt  think  fit ;  for  we  shall  act  ac- 
cording to  our  own  sentiments.  Say,  Verily  I  am  only  a  man 
like  you.  It  is  revealed  unto  me,  that  your  God  is  one  God  : 
w^herefore  direct  your  way  straight  unto  him  ;  and  ask  pardon  of 
him  for  what  is  past.  And  wo  be  to  the  idolaters  ;  who  give 
not  the  appointed  alms,  and  believe  not  in  the  life  to  come!  But 
a*  ifo  those  who  believe,  and  work  righteousness,  they  shall  re- 
ceive an  everlasting  reward.  Say,  Do  ye  indeed  disbelieve  in 
him  who  created  the  earth  in  two  days''  ;  and  do  ye  set  up 
equals  unto  him  ?  He  is  the  Lord  of  all  creatures.  And  he 
placed  in  the  earth  mountains  firmly  rooted'^,  rising  above  the 
same  :  and  he  blessed  it ;  and  provided  therein  the  food  of  the 
creatures  designed  to  be  the  inhabitants  thereof,  in  four  days'^; 
equally,  for  those  who  ask^.  Then  he  set  his  mind  to  the  crea- 
tion of  heaven,  and  it  was  smoke^;  and  he  said  unto  it,  and  to 
the  earth.  Come,  either  obediently,  or  against  your  will.  They 
answered,  We  come,  obedient  to  thy  command*.  And  he 
formed  them  into  seven  heavens,  intwodays?;  and  revealed  unto 
every  heaven  its  office.  And  we  adorned  the  lower  heaven  with 
lights,  2inA  placed  therein  a  guard  of  angels^\  This  z*  the  dis- 
position of  the  mighty,  the  wise  God.  If  the  Meccans  withdraw 
frotn  these  instructions,   say,  I  denounce  unto  you  a  sudden 

a     See  chap.  11,  p.  9,  note  d,  Vol.  II. 

b     »iz.  The  two  first  days  of  the  week(l). 

c     See  chap.  16,  p.  57,  Vol.  II. 

d     That  is,  including  the  two  former  days  wherein  the  earth  was  created. 

e  For  all,  in  proportion  to  the  necessity  of  each,  and  as  their  several  appetites 
require.  Some  refer  the  word  saioaan  here  translated  equally,  and  which  also  sig- 
nifies completely,  to  the  four  days ;  and  suppose  the  meaning  to  be,  that  God  created 
these  things  in  just  so  many  entire  and  complete  days(2). 

f  Or  darkness.  Al  Zamakhshari  says  this  smoke  proceeded  from  the  waters  under 
the  throne  of  God  (which  throne  was  one  of  the  things  created  before  the  heavens 
and  the  earth),  and  rose  above  the  water ;  that  the  water  being  dried  up,  the  earth 
was  formed  out  of  it,  and  tlie  heavens  out  of  the  smoke  which  had  mounted  aloft. 

*  "  He  cast  his  glance  on  the  heaven,  which  was  only  a  pile  of  smoke.  He  said 
unto  heaven  and  earth,  Come,  obey  my  voice.  Heaven  and  earth  replied,  We  obey." 
— Savary. 

g  viz.  On  the  fifth  and  sixth  days  of  the  week.  It  is  said  the  heavens  were  crea- 
ted on  Thursday,  and  the  sun,  moon  and  stars  on  Friday;  in  the  evening  of  which 
last  day  Adam  was  made(3). 

h     See  chap.  15,  p.  51,  Vol.  11. 

(1)  Jallalo'ddin.  (^2)  Idem,  Al  Ueidawi.  (3)  lidcm. 


AL  KORAN.  267 

destruction,  like  the  destruction  of  Ad  and  Thamud.      When  the 
apostles  came  unto  them  before  them  and  behind  them",  saying, 
Worship    God   alone  ;    they  answered,    If  our  Loud  had   been 
pleased  to  send  messciigers,  he  had  surely  sent  angels  :  and  we 
believe  not  the  jnessage  with  which  ye  are  sent.     As  to  the  tribe 
of  A(\,  they  behaved  insolently  in  the  earth,  without  reason,  and 
said,  Who  is  more  mighty  than  we  in  strength  ?      Did  they  not 
see  that  God,  who  had  created  them,  was  more  mighty  than  they 
in  strength  ?     And  tliey  knowingly  rejected  our  signs.      Where- 
fore we  sent  against  them  a  piercing  wind,  on  days  of  ill  luck*^, 
that  we  might  make  them  taste  the  punishinent  of  shame  in  this 
world  :  but  the   punishment  of  the   life  to  come  will  be  more 
shameful  ;  and  they  shall  not  be  protected  therefrom.     And  as 
to  Thamud,  we  directed  them  ;  but  they  loved  blindness  better 
than  the  tr'ue  direction  :  wherefore  the  terrible  noise  of  an  igno- 
minious punishment  assailed  them,  for  that  which  they  had  de- 
served ;  but  we  dehvered  those  who  believed,  and  feared   God'^. 
And  tvarn  them,  o/  the  day,  on  which  the  enemies  of  God  shall 
be  gathered  together  unto  hell  fire,  and  shall  march  in  distinct 
bands  ;  until,  when  they  shall  arrive  thereat,  their  ears,  and  their 
eyes,  and  their  skins  shall  bear  witness  against  them  of  that  which 
they  shall  have  wrought.     And  they  shall  say  unto  their  skins*, 
Wherefore  do  ye  bear  witness  against  us  ?     They  shall  answer, 
God  hath  caused  us  to  speak,  who  giveth  speech  unto  all  things  : 
he  created  you  the  first  time  ;  and  unto  him   are  ye  returned. 
Ye  did  not  hide  yourselves,  while  ye  sinned,  so  that  your  ears, 
and   your  eyes,   and  your  skins  could  not  bear  w^itness  against 
you'h  but  ye  thought  that  God  was  ignorant  of  many  things  which 
ye  did.     This  was  your  opinion,   which  ye  imagined   of  your 
Lord  :  it  hath   ruined   you  ;    and   ye   are   become   lost  people. 
Whether  they  bear  their  torment,  hell  fire  shall  be  their  abode  ; 
or  whether  they   beg  for  favour,  they  shall  not  obtain  favour. 
And  we  will  give  them   the  devils  to  be  their  companions  ;  for 
they  dressed  up  for  them  the  false  notions  which  they  entertain- 
ed of  this  present  world,  and  of  that  which  is  to  come  ;  and  the 
sentence  justly  fitteth  them,  which  was  formerly  pronounced  on 

a  That  is,  on  every  side  ;  persuading  and  urging  them  continually,  and  by  argu- 
menls  drawn  from  past  examples,  and  the  expectation  of  luture  rewards  and  punish- 
ments. 

b  It  is  said  that  this  wind  continued  from  Wednesday  to  Wednesday  inclusive, 
being  the  latter  end  of  the  month  Shawal ;  and  that  a  Wednesday  is  the  day  where- 
on God  sends  down  his  judgments  on  a  wicked  people(l). 

c     Sec  chap.  7,  p.  345,  &c.  Vol.  I. 

*  "  Why,"  .shall  the  guilty  say  unto  them,  "do  yc  bear  witness  against  us.'" — 
Savary 

d  t.  e.  Yc  hid  your  crimes  from  men,  little  thinking  that  your  very  members,  from 
which  ye  could  not  hide  them,  would  rise  up  as  witnesses  against  you. 

(1)  Al  IJeidawi. 


268  AL  KORAN. 

the  nations  of  genii  and  men  who  were  before  them  ;  for  they 
perished*.  The  unbelievers  say,  Hearken  not  unto  this  Koran: 
but  use  vain  discourse"  during  the  reading  thereof;  that  ye  may 
overcome  the  voice  of  the  reader  by  your  scoffs  and  laughter. 
Wherefore  we  will  surely  cause  the  unbelievers  to  taste  a  grievous 
punishment,  and  we  will  certainly  reward  them  for  the  evils 
which  they  shall  have  wrought.  This  shall  be  the  reward  of  the 
enemies  of  God,  namely,  hell  fire  ;  therein  is  prepared  for  them 
an  everlasting  abode,  as  a  reward  for  that  they  have  wittingly 
rejected  our  signs.  And  the  infidels  shall  say  in  hell,  0  Lord, 
show  us  the  two  who  seduced  us,  of  the  genii  and  men'',  and  we 
will  cast  them  under  our  feet,  that  they  may  become  most  base 
and  despicable.  tMs  for  those  who  say,  Our  Lord  is  God,  and 
who  behave  uprightl}'  ;  the  angels  shall  descend  unto  them*=,  and 
shall  say,  Fear  not,  neither  be  ye  grieved  ;  but  rejoice  in  the 
hopes  of  paradise,  which  ye  have  been  promised.  We  are  your 
friends  in  this  life,  and  in  that  which  is  to  come  :  therein  shall  ye 
have  that  which  your  souls  shall  desire,  and  therein  shall  ye  obtain 
whatever  30  shall  ask  for;  cts  a  gift  from  a  gracious  and  merciful 
God.  Who  speaketh  better  than  he  who  inviteth  unto  God,  and 
worketh  righteousness,  and  saith,  I  am  a  Moslem  ?  Good  and 
evil  shall  not  be  held  equal.  Turn  away  evil  with  that  which  is 
better  ;  and  behold,  the  man  between  whom  and  thyself  there 
was  enmity  shall  become,  as  it  were,  thy  warmest  friend  :  but 
none  shall  attain  to  ih'xs perfection,  except  they  who  are  patient; 
nor  shall  any  attain  thereto,  except  he  who  is  endued  with  a  great 
happiness  o/Zewijoer.  And  if  a  malicious  suggestion  be  offered  unto 
thee  from  Satan,  have  recourse  unto  God;  for  e7  25  he  who  heareth 
and  knowcth.  Among  the  signs  of  his  power  are  the  night,  and 
the  day,  and  the  sun,  and  the  moon.  Worship  not  the  sun,  neither 
the  moon:  but  worship  God,  who  hath  created  them;  ifyeservehim. 
But  if  they  proudly  disdain  his  service;  verily  the  angels,  who  are 
with  th}'  Lord,  praise  him  night  and  day,  and  are  not  wearied. 
And  among  his  signs  another  is,  that  thou  seest  the  land  waste  : 
but  when  we  send  down  rain  thereon,  it  is  stirred  and  fermeuteth. 

*  "  Wois}iippeis  of  the  devils  wlio  diew  uiilo  them  delusive  pictures  of  the  present 
and  the  future,  they  have  been  iiichided  in  the  sentence  which  hath  been  denounced 
against  the  past  generations  aiid  the  rebel  spirits  ;  leprobation  is  Ibeir  portion." — 
Saixiry. 

a     Or,  Talk  aloud. 

b  i.  e.  Those  of  either  species,  wlio  drew  us  into  sin  and  ruin.  Some  suppose 
that  the  two  more  particularly  intended  here  are  Eblis  and  Cain  ;  the  two  authors  of 
infidelity  and  muider(l). 

c  Either  while  they  are  living  on  earth,  to  dispose  tlieir  minds  to  good,  to  pre- 
serve them  from  temptations,  and  to  comfort  them  ;  or  at  the  hour  of  death,  to  sup- 
port them  in  their  last  agony;  or  at  their  coming  forth  fiom  their  graves,  at  the  re- 
surreclion(2). 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  lidem. 


AT.  KORAN.  269 

And  he  who  quiclienelh  the  earth  will  surely  quicken  the  dead  ; 
for  he  is  almighty.  Verily  those  who  impiously  wrong  our  signs 
are  not  concealed  from  us.  Is  he,  therefore,  hettcr,  who  shall  be 
cast  into  /tell  fire,  or  he  who  shall  appear  secure  on  the  day  of 
resurrection  ?  Work  that  which  ye  will  :  he  certainly  beholdeth 
whatever  ye  do.  Verily  they  who  believe  not  in  the  admonition 
of  the  Koran,  after  it  hath  come  unto  them,  shall  one  day  be 
discovered.  It  is  certainly  a  book  of  infinite  value  :  vanity  shall 
not  approach  it,  either  from  before  it,  or  from  behind  it''*  :  it  is  a 
revelation  from  a  wise  God,  whose  praise  is  justly  to  be  celebrat- 
ed. No  other  is  said  unto  thee  bi/  the  infidels  of  Mecca,  than 
what  hath  been  formerly  said  unto  the  apostles  before  thee  :  verily 
thy  Lord  is  inclined  to  forgiveness,  and  is  also  able  to  chastise 
severely.  If  we  had  revealed  the  Koran  in  a  foreign  language'', 
they  had  surely  said.  Unless  the  signs  thereof  be  distinctly  ex- 
plained, we  will  not  receive  the  satne :  is  the  book  written  in  a 
foreign  tongue,  and  the  person  unto  whom  it  is  directed  an 
Arabian  }  Answer,  It  is,  unto  those  who  believe,  a  sure  guide, 
and  a  remedy  for  doubt  and  uncertainty  :  but  unto  those  who 
believe  not,  it  is  a  thickness  of  hearing  in  their  ears,  and  it  is  a 
darkness  v/hich  covereth  them  ;  these  are  as  they  ivho  are  called 
unto  from  a  distant  place'^t.  We  heretofore  gave  the  book  of  the 
law  nnio  Moses  ;  and  a  dispute  arose  concerning  the  samej  :  and 
if  a  previous  decree  had  not  proceeded  from  thy  Lord,  to  respite 
the  opposers  of  that  revelation,  verily  the  matter  had  been  de- 
cided between  them,  by  the  destruction  of  the  infidels  ;  for  they 
were  in  a  very  great  doubt  as  to  the  same.  He  who  doth  right, 
doth  it  to  the  advantage  o/his  own  soul  ;  and  he  who  doth  evil, 
doth  it  against  the  same  :  for  thy  Lord  is  not  unjust 
towards  his  servants.  *  Unto  him  is  reserved  the  know-  XXV. 
ledge  o{i\\Q,\\o\xvofjudgnie7it:  and  no  fruit  cometh  forth 
from  the  knops  which  involve  it  ;  neither  doth  any  female  con- 
ceive in  her  womb,  nor  is  she  delivered  of  her  burthen,  but  with 
his  knowledge.  On  the  day  whereon  he  shall  call  them  to  him, 
saying,  Where  are  my  companions  t^j/t/cA  ye  ascribed  unto  me  ? 

a  That  is,  it  shall  not  be  prevailed  against,  or  frustrated  by  any  means,  or  in  any 
respect  whatever. 

*  "  They  have  refused  to  believe  in  the  Koran,  and  it  is  the  supremely  excellent 
book.     None  ol  the  sacred  books  accuse  it  of  falsehood." — Savary. 

b     See  chap.  16,  p.  66,  &c.  Vol.  II. 

c  Being  so  far  off' that  they  hear  not,  or  understand  not  the  voice  of  him  who  calls 
to  them. 

\  "  Had  we  written  the  Koran  in  a  foreign  idiom,  they  would  have  exclaimed, 
Why  is  it  not  wiitten  in  our  own  language  ?  Reply  to  iheni,  is  its  style  barbarous.' 
Is  its  author  an  Arabian  .'  This  book  is  the  light  and  the  remedy  of  believers.  The  ears 
of  the  unbelievers  are  closed  up.  A  cloud  obscures  their  eyes.  They  will  not  un- 
derstand."— Savary. 

X  "The  subject  of  a  thousand  disputes." — Savary. 


270  AL  KORAN. 

they  shall  answer,  We  assure  thee  there  is  no  witness  of  this 
matter  among  us"  :  and  the  idols  which  they  called  on  before 
shall  withdraw  themselves  from  them  ;  and  they  shall  perceive 
that  there  will  be  no  way  to  escape.  Man  is  not  wearied  with 
asking  good  ;  but  if  evil  befall  him,  he  despondeth,  and  despair- 
eth.  And  if  we  cause  him  to  taste  mercy  from  us,  after  affliction 
hath  touched  him,  he  surely  saith.  This  is  due  to  me  on  account 
of  my  deserts  :  I  do  not  think  the  hour  of  judgment  will  ever 
come  :  and  if  I  be  brought  before  my  Lord,  I  shall  surely  attain, 
with  him,  the  most  excellent  condition.  But  we  will  then  de- 
clare unto  those  who  shall  not  have  believed,  that  which  they 
have  wrought ;  and  we  will  surely  cause  them  to  taste  a  most 
severe  punishment.  When  we  confer  favours  on  man,  heturneth 
aside,  and  departeth  without  returning  thanks:  but  when  evil 
toucheth  him,  he  is  frequent  at  prayer.  Say,  What  think  ye  ?  if 
the  Koranhe  from  God,  and  ye  believe  not  therein  ;  who  will  lie 
under  a  greater  error,  than  he  who  dissenteth  widely  therefrom? 
Hereafter  we  will  show  them  our  signs  in  the  regions  of  the  earth, 
and  in  themselves^  ;  until  it  become  manifest  unto  them  that  this 
book  is  the  truth.  Is  it  not  sufficient  for  thee  that  thy  Lord  is 
witness  of  all  things  ?  Are  they  not  in  a  doubt  as  to  the  meeting 
of  their  Lord  at  the  resurrection  ?  Doth  not  he  encompass  all 
things  ? 


CHAPTER  XLH. 

Intitled,  Consultation^  ;  revealed  at  Mecca''. 

In  the  name  of  the  most  merciful  God. 

H.  M.  A.  S.  K^  Thus  doth  the  mighty,  the  wise  God  re- 
veal his  tvill  unto  thee  ;  and  in  like  manner  did  he  reveal  it  unto 
the  prophets  who  were  before  thee.     Unto  him  belongeth  what- 

a    For  they  shall  disclaim  their  idols  at  the  resurrection. 

b     By  the  surprising  victories  and  conquests  of  Mohammed,  and  his  successors(l). 

c  The  title  is  taken  from  the  verse  wherein  the  believers  are  commended,  among 
other  things,  for  using  deliberation  in  their  affairs,  and  consulting  together  in  order 
to  act  for  the  best.  Some,  instead  of  this  word,  prefix  the  five  single  letters  with 
which  the  chapter  begins. 

d  Jallalo'ddin  excepts  three  verses  beginning  with  these  words,  Say,  I  ask  not  of 
you,  for  this  my  preaching,  any  reward,  &c. 

e     See  the  Prel.  Disc.  $  III.  p.  75,  &c.  Vol.  I. 

(1)  Al  Beidawi. 


AL  KORAN.  271 

ever  is  in  heaven,  and  in  earth  ;  and  he  is  the  high,  the  great 
God.  It  wantcth  little  hut  that  the  heavens  be  rent  in  sunder 
from  above,  ai  the  aivfulness  of  his  majesty  :  the  angels  cele- 
brate the  praise  of  their  Lord,  and  ask  pardon  for  those  who 
dwell  in  the  earth.  Is  not  God  the  forgiver  of  sins,  the  merciful  ? 
But  as  to  those  who  take  o/Aer  gods  for  their  pal?"ons,  besides 
him,  God  observeth  their  actions:  for  thou  art  not  a  steward 
over  them.  Thus  have  we  revealed  unto  ihee  an  Arabic  Koran, 
that  thou  mayest  warn  the  metropolis  of  Mecca,  and  the  Jlrabs 
who  dwell  round  about  it ;  and  mayest  threaten  ihem  with  the 
day  of  the  general  assembly,  of  which  there  is  no  doubt  :  one 
\)d.vi  shall  then  be  placed  in  paradise,  and  another  part  in  hell. 
If  God  had  pleased,  he  had  made  them  all  oi  one  religion  :  but 
he  leadeth  whom  he  pleaseth  into  his  mercy  ;  and  the  unjust  shall 
have  no  patron  or  helper.  Do  they  take  other  patrons,  besides 
him  ?  whereas  God  is  the  only  true  patron  :  he  quickeneth  the 
dead  ;  and  he  is  almighty.  Whatever  matter  ye  disagree  about, 
the  decision  thereof  appertaineth  unto  God.  This  is  God,  my 
Lord  :  in  him  do  I  trust,  and  unto  him  do  I  turn  me*  ;  the  Crea- 
tor of  heaven  and  earth  :  he  hath  given  you  wives  of  your  own 
species,  and  cattle  both  male  and  female  ;  by  which  means  he 
multiplieth  you  :  there  is  nothing  like  him  ;  and  it  is  he  who 
heareth  and  seeth.  His  are  the  keys  of  heaven  and  earth  :  he 
bestoweth  provision  abundantly  on  whom  he  pleaseth,  and  he  is 
sparing  unto  whom  he  pleaseth  ;  for  he  knoweth  all  things.  He 
hath  ordained  you  the  religion  which  he  commanded  Noah,  and 
which  we  have  revealed  unto  thee,  O  Mohammed,  and  which  we 
commanded  Abraham,  and  Moses,  and  Jesus" :  saying.  Observe 
this  religion,  and  be  not  divided  therein.  The  worship  of  one 
God,  to  which  thou  invitest  them,  is  grievous  unto  the  unbe- 
lievers :  God  will  elect  thereto  whom  he  pleaseth,  and  will  direct 
unto  the  same  him  who  shall  repent.  Those  loho  lived  in  times 
past  were  not  divided  among  themselves,  until  after  that  the  know- 
ledge of  God's  unity  had  come  unto  them ;  through  their  ov/n  per- 
verseness:  and  unless  a  previous  decree  liad  passed  from  thy  Lord, 
to  bear  with  them  till  a  determined  time,  verily  the  matter  had 
been  decided  between  them,  by  the  destruction  of  the  gain- 
sayers.  They  who  have  inherited  the  scriptures  after  them'' 
are  certainly  in  a  perplexing  doubt  concerning  the  same". 
Wherefore  invite  them  to  receive  the  sure  faith,  and  be  urgent 
tvith  them,  as  thou  hast  been  commanded  ;  and  follow  not  their 
vain  desires  :  and  say,  I  believe  in  all  the  scriptures  which  God 
hath  sent  down  ;  and  I  am  commanded  to  establish  justice  among 
you  :  God  is  our  Loud,  and  your  Lord  :  unto  us  will  our  works 

*  "  I  have  put  my  trust  in  Him.     Unto  Him  I  shall  ietUTa."—Savary. 

a     See  the  Piel.  Disc.  ■§.  IV.  p.  89,  Vol.  I. 

b     viz.  The  inoilcin  Jews  and  Chri.-tian.^. 

c     Not  unJcK-ilanding  the  liue  meaning,  uoi  behcvin^  tiie  leal  dottiines  thereof. 


272  AL  KORAN. 

he  imputed,  and  unto  you  luill  your  works  he  imputed:  let  there 
he  no  wrangling  between  us  and  you  ;  for  God  will  assemble  us 
all  at  the  last  day,  and  unto  him  shall  we  return.  Jis  to  those 
who  dispute  concerning  God,  after  obedience  hath  been  paid  him 
hy  receivi^ig  his  religion,  their  disputing  shall  be  vain  in  the 
sight  of  their  Lord  ;  and  wrath  shall  fall  on  them,  and  they 
shall  suffer  a  grievous  punishment.  It  is  God  who  hath  sent 
down  the  scripture  with  truth  ;  and  the  balance  of  true  judg- 
rmnt :  and  what  shall  inform  thee  whether  the  hour  he  nigh  at 
hand?  They  who  believe  not  therein  wish  it  to  be  hastened  hy 
way  of  mockery :  but  they  who  believe  dread  the  same,  and 
know  it  to  be  the  truth.  Are  not  those  who  dispute  concerning 
the  last  hour  in  a  wide  error?  God  is  bounteous  unto  his  ser- 
vants :  he  provideth  for  whom  he  pleaseth  ;  and  he  is  the  strong, 
the  mighty.  Whoso  chooseth  the  tillage  of  the  life  to  come%  unto 
him  will  we  give  increase  in  his  tillage  :  and  whoso  chooseth  the 
tillage  of  this  world,  we  will  give  him  the  fruit  thereof;  but  he 
shall  have  no  part  in  the  life  to  come.  Have  the  idolaters  deities 
which  ordain  them  a  religion  which  God  hath  not  allowed  ?  But 
had  it  not  been  for  the  decree  of  respiting  their  punishment  to 
the  day  o/ separating  the  infidels  from  the  true  believers,  judg- 
ment had  been  already  given  between  them  :  for  the  unjust  shall 
surely  suffer  a  painful  torment.  On  that  day  thou  shalt  see  the 
unjust  in  great  terror,  because  of  their  demerits  ;  and  the  penalty 
thereof  shall  fall  upon  them  :  but  they  who  believe  and  do  good 
works  shall  dwell  in  the  delightful  meadows  of  paradise  ;  they 
shall  obtain  whatever  they  shall  desire,  with  their  Lord.  This 
is  the  greatest  acquisition.  This  is  what  God  promiseth  unto 
his  servants  who  believe  and  do  good  works.  Say,  I  ask 
not  of  you,  for  this  my  preaching,  any  reward,  except  the 
love  of  my  relations*  :  .and  whoever  shall  have  deserved  well 
by  one  good  action,  unto  him  will  we  add  the  mey^t  of  ano- 
ther action  thereto  ;  for  God  is  inclined  to  forgive,  and  ready 
to  reward.  Do  they  say,  Mohammed  hath  blasphemously  forg-  ^ 
ed  a  lie  concerning  God?  If  God  pleaseth,  he  will  seal  up 
thy  heart^  :   and   God   will  absolutely  abolish  vanity,  and   will 

a  Labouring  here,  to  obtain  a  reward  hereafter :  for  what  is  sown  in  this  world 
will  be  reaped  in  the  next. 

*  "The  love  of  your  kindred." — Savary. 

b  The  meaning  of  these  words  is  somewhat  obscure.  Some  imagine  they  express 
a  detestation  of  the  forgery  chaiged  on  the  prophet  by  the  infidels;  because  none 
could  be  capable  of  so  wicked  an  action,  but  one  whose  heart  was  close  shut,  and 
knew  not  his  Lord  :  as  if  he  had  said,  God  forbid  that  thou  shouldst  he  so  void  of 
grace,  or  have  so  little  sense  of  thy  duly  !  Others  think  the  signification  to  be,  that 
God  might  strike  all  the  revelations  which  had  been  vouchsafed  to  Mohammed  out 
of  his  heart  at  once  ;  and  others,  that  God  would  strengthen  his  heart  with  patience 
against  the  insults  of  the  unbelievers(l). 

(1)  Al  Beidawi. 


Ah  KOKAX.  273 

establish  the  truth  in  his  words"  ;  for  he  knoweth  the  inner- 
most parts  of  men's  breasts*.  //  is  he  who  acccptetli  repentance 
from  his  servants,  and  forgiveth  sins,  and  knoweth  that  which  ye 
do.  He  will  incline  his  car  unto  tliose  who  believe  and  work 
righteousness,  and  will  add  unto  them  above  what  they  shall  ask 
or  deserve,  of  his  bounty  :  i)ut  the  unbelievers  shall  suffer  a  severe 
punishment.  If  God  should  bestow  abundance  upon  his  servants, 
they  would  certainly  behave  insolently  in  the  eartht:  but  he 
sendeth  down  by  measure  unto  every  one  that  which  he  pleaseth; 
for  he  well  knoweth  and  seeth  the  condition  of  his  servants. 
//  is  he  who  sendeth  down  the  rain,  after  i)icn  have  despaired 
thereof,  and  spreadeth  abroad  his  mercy  ;  and  he  is  the  patron, 
justly  to  be  praised.  Among  his  signs  is  the  creation  of  heaven 
and  earth,  and  of  the  living  creatures  with  whicii  he  hath  re- 
plenished them  both  ;  and  he  is  able  to  gather  them  together 
before  his  tribunal,  whenever  he  pleaseth.  Whatever  misfor- 
tune befalleth  you  is  sent  you  by  God,  for  that  which  your  hands 
have  deserved  ;  and  yet  he  forgiveth  many  things  :  ye  shall  not 
frustrate  the  divine  vengeance  in  the  earth  ;  neither  sliall  ye  have 
any  protector  or  helper,  against  God.  Among  his  signs  also  are 
the  ships  running  in  the  sea,  like  high  mountains  :  if  he  pleaseth, 
he  causcth  the  wind  to  cease,  and  they  lie  still  on  the  back  o^  the 
water  :  (verily  herein  are  signs,  unto  every  patient  and  grateful 
person):  or  he  destroy eth  them  by  shipwreck,  because  of  that 
which  their  crews  have  merited  ;  though  he  pardoneth  many 
thingsj.  And  they  who  dispute  against  our  signs  shall  know 
that  there  zoill  be  no  way  for  them  to  escape  our  vengeance. 
Whatever  things  are  given  you,  they  are  the  provision  of  this 
present  life  :  but  the  reward  which  is  with  God  is  better,  and 
more  durable,  for  those  who  believe,  and  put  their  trust  in  their 
Lord  ;  and  who  avoid  heinous  and  filthy  crimes,  and  when  they 
are  angry,  forgive  ;  and  who  hearken  unto  their  Lord,  and  are 
constant  at  pi-ayer,  and  whose  atliiirs  are  directed  by  consultation 
among  themselves,  and  who  give  alms  out  of  what  we  have  be- 
stowed on  them  ;  and  who,  when  an  injury  is  done  them,  avenge 
themselves'' :  (and  the  retaliation  of  evil  ought  to  be  an  evil  pro- 
portionate thereto):  but  he  who  forgiveth,  and  is  reconciled  unto 

a  Wherefore  if  the  doctrine  taught  in  this  book  be  of  man,  it  will  certainly  fail 
and  come  to  nothing ;  but  if  it  be  of  God,  it  can  never  be  overlhiown(l). 

*  "  He  will  iinpicss  upon  thy  heart  the  seal  of  patience.  He  will  destroy  false- 
hood, and  confirm  the  tiulh  of  his  words.  He  fathometh  the  depth  of  every  heart." 
— Savary. 

f  "  Excess  of  prosperity  would  have  made  them  forget  moderation." — Savary. 

X  "  If  the  crimes  of  mariners  liave  merited  his  anger,  he  drowneth  them,  but  his 
mercy  often  prevaileth  over  his  justice." — Savary. 

b    Using  the  means  which  God  has  put  ijito  their  hands  for  their  own  defence. 

(r  AlBeidawi. 

Vol.  II.— 2  K 


274  AL  KORAN. 

his  enemy,  shall  receive  his  reward  from  God*  ;  for  he  loveth 
not  the  unjust  doers.  And  whoso  shall  avenge  himself,  after  he 
hath  been  injured  ;  as  to  these,  it  is  not  lawful  to  punish  them 
for  it :  but  it  is  only  lawful  to  punish  those  who  wrong  men,  and 
act  insolently  in  the  earth,  against  justice  ;  these  shall  suffer  a 
grievous  punishment.  And  whoso  beareth  injuries  patiently, 
and  forgiveth  ;  verily  this  is  a  necessary  work.  Whom  God 
shall  cause  to  err,  he  shall  afterwards  have  no  protector.  And 
thou  shalt  see  the  ungodly,  who  shall  say,  when  they  behold  the 
punishment  prepared  for  them,  Is  there  no  way  to  return  back 
into  the  world?  And  thou  shalt  see  them  exposed  unto  hell 
fire;  dejected,  because  of  the  ignominy  they  shall  undergo: 
they  shall  look  at  the  fire  sideways,  and  by  stealth*;  and  the 
true  believers  shall  say,  Verily  the  losers  are  they  who  have  lost 
their  own  souls,  and  their  families,  on  the  day  of  resurrection  : 
shall  not  the  ungodly  continue  in  eternal  torment  ?  They  shall 
have  no  protectors  to  defend  them  against  God  :  and  whom 
God  shall  cause  to  err,  he  shall  find  no  way  to  the  truth. 
Hearken  unto  your  Lord,  before  the  day  come,  which  God 
will  not  keep  back  :  ye  shall  have  no  place  of  refuge  on  that 
day  ;  neither  shall  ye  be  able  to  deny  your  sins.  But  if  those 
to  xohom  thou  preachest  turn  aside  from  thy  admonitions, 
verily  we  have  not  sent  thee  to  he  a  guardian  over  themt : 
thy  duty  is  preaching  only.  When  we  cause  man  to  taste  mercy 
from  us,  he  rejoiceth  tliereat :  but  if  evil  befall  them,  for  that 
which  their  hands  have  formerly  committed,  verily  man  becometh 
ungrateful.  Unto  God  appertaineth  the  kingdom  of  heaven  and 
earth  :  he  createth  that  which  he  pleaseth  ;  he  giveth  females  unto 
whom  he  pleaseth,  and  he  givelh  males  unto  whom  he  pleaseth  ; 
or  he  giveth  them  males  and  females  jointly:  and  he  maketh 
whom  he  pleaseth  to  be  childless  ;  for  he  is  wise,  and  powerful. 
It  is  not  fit  for  m.an,  that  God  should  speak  unto  him  otherwise 
than  by  private  revelation,  or  from  behind  a  veil,  or  by  his  send- 
ing of  a  messenger  to  reveal,  by  his  permission,  that  which 
he  pleaseth;  for  he  is  high  and  wise.  Thus  have  we  re- 
vealed unto  thee  a  revelation'',  by  our  command.  Thou  didst 
not  understand,  before  this,  what  the  book  of  the  Koran  was, 

This  is  added  to  complete  the  character  here  given  ;  for  valour  and  courage  are  not 
inconsistent  with  clemency(l);  the  rule  being, 

Parcere  suhjectis,  et  debellare  snperbos. 

a     See  chap.  5,  p.  301,  &c.  Vol.  I. 

*  "  Covered  with  shame,  they  shall  start  back  in  terror,  and  shall  look  upon  the 
flames  with  an  eye  of  dismay." — Savary. 

I  "  If  they  persist  in  their  unbelief,  thou  ceasest  to  be  their  guide." — Savary. 

b    Or,  as  the  words  may  be  also  translated.  Thus  have  we  sent  the  spirit  Gabriel 
tmto  thee,  tvith  a  revelation. 

(1)  Al  Beidawi. 


AL  KORAN. 


275 


nor  what  the  faith  loas :  but  wc  liavo  ordained  tlie  same  /or  a 
light ;  we  will  thereby  direct  such  of  our  servants  as  we  please  : 
and  thou  shalt  surely  direct  them  into  the  right  way,  the  way  of 
God,  unto  whom  belongeth  whatever  is  in  heaven  and  in  earth. 
Shall  not  all  things  return  unto  God  ? 


CHAPTER  XLIII. 

Intitled,  The  Ornaments  of  Gold"  ;  revealed  at  Mecca''. 

In  the  name  of  the  most  merciful  God. 

H.  M.'=  By  the  perspicuous  book  ;  verily  we  have  ordained 
the  same  an  Arabic  Koran,  that  ye  may  understand  :  and  it  is 
certainly  ivritUn  in  the  original  book'',  kept  with  us,  being 
sublime  and  full  of  wisdom.  Shall  we  therefore  turn  away  from 
you  the  admonition,  and  deprive  you  thereof,  because  ye  are  a 
people  who  transgress  ?  And  how  many  prophets  have  we  sent 
among  those  of  old  ?  and  no  prophet  came  unto  them,  but  they 
laughed  him  to  scorn  :  wherefore  we  destroyed  nations  xoho 
were  more  mighty  than  these  in  strength  ;  and  the  example  of 
those  who  were  of  old  hath  been  already  set  before  them.  If 
thou  ask  them  who  created  the  heavens  and  the  earth,  they  will 
certainly  answer,  The  mighty,  the  wise  God  created  them  :  who 
hath  spread  the  earth  as  a  bed  for  you,  and  hath  made  you  paths 
therein,  that  ye  may  be  directed  :  and  who  scndeth  down  rain 
from  heaven  by  measure,  whereby  we  quicken  a  dead  country  ; 
(so  shall  ye  be  brought  forth  from  your  graves)  :  and  who  hath 
created  all  the  various  species  of  things,  and  hath  given  you 
ships  and  cattle,  whereon  ye  are  carried  ;  that  ye  may  sit  firmly 
on  the  backs  thereof,  and  may  remember  the  favour  of  your  Lord, 
when  ye  sit  thereon,  and  may  say.  Praise  be  unto  him,  who  hath 
subjected  these  unto  our  service  !  for  we  could  not  have  mastered 
them  by  our  oivn  power'  :  and  unto  our  Lord  shall  we  surely 
return.  Yet  have  they  attributed  unto  him  some  of  his  servants 
as  his  offspring  :  verily  man  is  openly  ungrateful.      Hath   God 

a     The  word  chosen  for  the  title  of  this  chapter  occurs  p.  277. 

b  Some  except  the  verse  beginning  with  these  words,  And  ask  our  aposUes 
whom  loe  have  sent  before  thee,  &c. 

c     See  the  Prel.  Disc.  §  III.  p.  75,  &c.  Vol.  I. 

d     i.  e.  The  preserved  Table ;  which  is  the  original  of  all  the  scriptures  in  general. 

*  "  Borne  on  the  land  and  on  the  sea,  ought  ye  not  to  call  to  mind  his  benefits, 
and  to  say,  Praise  be  to  him  who  hath  made  his  creatuies  administer  unto  our  wants  ! 
We  could  not  have  procured  unto  ourselves  these  advantages."— .SaBary 


276  AL  KORAN. 

taken  daughters  out  of  those  beings  which  he  hath  created  ;  and 
hath  he  chosen  sons  for  you  ?  But  when  one  of  them  hath  the 
news  brought  of  the  birth  of  a  child  of  that  sex  which  they  attri- 
bute unto  the  Merciful,  as  his  similitude,  his  face  becometh  black, 
and  he  is  oppressed  with  sorrow^'.  Do  they  therefore  attribute 
unto  God  female  issue,  which  are  brought  up  among  ornaments, 
and  are  contentious  without  cause*  ?  And  do  they  make  the  an- 
gels, who  are  the  servants  of  the  Merciful,  females?  Were  they 
present  at  their  creation  ?  Their  testimony  shall  be  written  down, 
and  they  shall  be  examined  concerning  the  same,  on  the  day  of 

judgment.  And  they  say,  If  the  Merciful  had  pleased,  we  had 
not  worshipped  them.  They  have  no  knowledge  herein  :  they 
only  utter  a  vain  liet.  Have  we  given  them  a  book  of  revela- 
tions before  this  ;  and  do  they  keep  the  same  in  their  custody  ? 
But  they  say,  Verily  we  found  our  fathers  practising  a  religion  ; 
and  we  are  guided  in  their  footsteps.  Thus  we  sent  no  preacher, 
before  thee,  unto  ajiy  city,  but  the  inliabitants  thereof  who  lived 
in  affluence,  said,  Verily  we  found  our  fathers  practising  a  religion  : 
and  we  tread  in  their  footsteps.  J2nd  the  preacher  answered, 
What,  although  I  bring  you  a  more  right  religionXhvin  that  which 
ye  found  your  fathers  to  practise  ?  ^nd  they  replied,  Verily  we 
believe  not  that  which  ye  are  sent  to  preach.  Wherefore  we 
took  vengeance  on  them  :  and  behold  what  hath  been  the  end  of 
those  who  accused  our  apostles  of  imposture.  Remember  when 
Abraham  said  unto  fiis  father,  and  his  people.  Verily  I  am  clear 
of  the  gods  which  ye  worship,  except  him  who  hath  created  me  ; 
for  he  will  direct  me  aright.  And  he  ordained  this  to  be  a  con- 
stant doctrine  among  his  posterity  ;  that  they  should  be  turned 

from  idolatry  to  the  worship  of  the  only  true  God.  Verily  I 
have  permitted  these  Afecca?is  and  their  fathers  to  live  in  pros- 
perity, until  the  truth  should  come  unto  them,  and  a  manifest 
apostle  :  but  now  the  truth  is  come  unto  them,  they  say,  Tliis  is 
a  piece  of  sorcery  ;  and  we  believe  not  therein.  And  they  say, 
Had  this  Koran  been  sent  down  unto  some  great  man  of  either  of 
the  two  cities'*,  we  would  have  received  it.  Do  they  distribute 
the  mercy  of  thy  Lord*^  ?  We  distribute  the  necessary  provision 
among  them,  in  this  present  life,  and  we  raise  some  of  them  seve- 
ral degrees  above  the  others,  that  the  one  of  them  may  take  the 
other  to  serve  him  :  and  the  mercy  of  thy  Lord  is  more  valuable 

a     See  chap.  16,  p.  139,  &c.  Vol.  II. 

*  "  Can  the  Eternal  be  the  father  of  a  capricious  being,  of  a  daughter,  whose  youth 
is  passed  in  the  inidst  of  ornament  and  of  dress  ?" — Savary. 

1  "  Did  Heaven  command  this  worship  unto  them  .'  They  blaspheme." — Smmry. 

b  i.  e.  To  one  of  the  principal  inhabitants  of  Mecca,  or  of  Taycf ;  such  as  al  Walid, 
Ebn  al  Mogheira,  or  Orwa  Eijn  Masud  the  Thakifite(l). 

c     By  this  express-ion  the  prophetic  office  is  here  particularly  intended. 

(1)  .Al  !?eid;i\vi. 


AL  KORAN.  277 

than  the  riches  which  they  gather  together.     If  it  were  not  that 
mankind  would  liave  become  one  sect  of  infidels,  verily  we  had 
given  unto  those  who  believe  not  in  the  Merciful,  roofs  of  silver 
to  their  houses,  and  stairs  of  silver,  by  which  they  might  ascend 
thereto,  and  doors  of  silver  io  their  houses,  and  couches  of  silver, 
for  them  to  lean  on  ;  and  ornaments  of  gold  :  for  all  this  is  the 
provision  of  the  present  life  ;   but  the  next  life  with  thy  Lord 
shall  be  for  those  who  fear  him.     Whoever  shall  withdraw  from 
the  admonition  of  the  Merciful,  we  will  chain  a  devil  unto  him  ; 
and  he  shall  be  his  inseparable  companion  :  (and  the  devils  shall 
turn  them  aside  from  the  way  of  truth  ;  yet  they  shall  imagine 
themselves  to  he  rightly  directed)  :  until,  when  he  shall  appear 
before  us  at  the  last  day,  he  shall  say  xuito  the  devil^,  Would  to 
God  that  between  me  and  thee  there  ivas  the  distance  of  the  east 
from  the  west  !    0  how  wretched  a  companion  art  thou!     But 
wishes  shall  not  avail  you  on  this  day,  since  ye  have  been  unjust ; 
for  ye  shall  be  partakers  of  the  same  punishment.     Canst  thou,  O 
prophet,  make  the  deaf  to  hear,  or  canst  thou  direct  the  blind, 
and  him  who  is  in  a  manifest  error  ?  Whether  we  take  thee  away, 
we  will  surely  take  vengeance  on  them  ;   or  whether  we  cause 
thee  to  see  the  punishment  with  which  we  have  threatened  them 
executed,  we  will  certainly  prevail  over  them.      Wherefore  hold 
fast  the  doctrine  which  hath  been  revealed  unto  thee  ;  for  thou 
art  in  a  right  way  :  and  it  is  a  memorial  unto  thee  and  thy  peo- 
ple, and  hereafter  shall  ye  be  examined  concerning  your  observ- 
ance thereof.     And  ask  our  apostles  whom  we  have  sent  before 
thee'',  whether  we  have  appointed  gods  for  them  to  worship,  be- 
sides the  Merciful.    We  formerly  sent  Moses  with  our  signs  unto 
Pharaoh  and  his  princes,  and  he  said.  Verily  I  am  the  apostle  of 
the  Lord  of  all  creatures.     And  when  he  came  unto  them  with 
our  signs,  behold,  they  laughed  him  to  scorn  ;  although  we  showed 
them  no  sign,  but  it  was  greater  than  the  other"= :  and  we  inflicted 
a  punishment  on  them**,  that  peradventure  they  might  be  con- 
verted.    And  they  said  unto  Moses,  0  magician,  pray  unto  thy 
Lord  for  us,  according  to  the  covenant  which  he  hath  made  with 
thee  ;  for  we  luill  certainly  be  directed.     But  when  we  took  the 
plague  from  off  them,  behold,  they  brake  their  promise.     And 
Pharaoh  made  proclamation  among  his  people,  saying,  Omypeo- 

a     See  chap.  19,  p.  103,  Vol.  II. 

b  That  is.  Ask  those  who  profess  the  religions  which  they  taught,  and  their 
learned  men(l). 

c  Literally,  Tlxan  Us  sister.  The  meaning  is,  that  the  miracles  were  all  very 
great  and  considerable,  or,  as  the  French  may  express  it,  by  a  phrase  nearly  (he 
same,  les  tins  plus  grands  que  les  auires. 

d  viz.  The  successive  plagues  which  they  sufTereu,  previous  to  their  final  de- 
struction in  the  Red  Sea. 

(I)  Al  IJeidawi,  Jallalo'ddin,  &c. 


278  AL.KORAN. 

pie,  is  not  the  kingdom  of  Eg\'pt  mine,  and  these  rivers'*  which 
flow  beneath  me  ?     Do  ye  not  see*  ?     Am  not  I  better  than  this 
Moses,  who  is  a  contemptible  person,  and  can  scarce  express  him- 
self intelligibly''  ?     Have  bracelets  of  gold,  therefore,  been  put 
upon  him'^  ;  or  do  the  angels  attend  him  in  orderly  procession? 
And  Pharaoh  persuaded  his  people  to  liglit  behaviour  ;  and  they 
obeyed  him  :   for  they  were  a  wicked  people.     And  when  they 
had  provoked  us  to  wrath,  we  took  vengeance  on  them  :  and  we 
drowned  them  all  :  and  \te  made  them  a  precedent,  and   an  ex- 
ample unto   others.      And  when  the  son   of  Mary  was  proposed 
for  an  example,  behold,  thy  people  cried  out  through  excess  of 
joy  thereaf't ;  and  they  said,  Jire  our  gods  better,  or  he  ?     They 
have  proposed  this  instance  unto  thee  no  otherwise  than  for  an 
occasion  of  dispute  :  yea,  they  are  contentious  men.     Jesus  is  no 
other  than  a  servant,  whom  we  favoured  luith  the  gift  of  pro- 
phecy ;  and  we  appointed  him  for  an  example*^  unto  tlie  children 
of  Israel  :  (if  we  pleased,  verily  we  could  from  yourselves  pro- 
duce angels,  to  succeed  you  in  the  earth*":  and  he  shall  he  a  sign 
of  the  approach  of  the  last  hours  ;  wherefore  doubt  not  thereof. 

a     To  wit,  the  Nile  and  its  branches(l). 

*  "Pharaoh  having  assembled  his  people,  said  unto  them,  Doth  not  the  empire 
of  Egypt  belong  unto  me?  This  river,  these  canals,  do  they  not  flow  under  my 
laws?     Think  ye  not  thus?" — Savary. 

b     See  chap.  20,  p.  107,  note  e,  Vol.  II. 

c  Such  bracelets  were  some  of  the  insignia  of  royalty:  for  when  the  Egyptians 
raised  a  person  to  the  dignity  of  a  prince,  they  put  a  collar  or  chain  of  gold  about  his 
neck(2),  and  bracelets  of  gold  on  his  wrists(3). 

d  This  passage  is  generally  supposed  to  have  beeu  revealed  on  occasion  of  an 
objection  made  by  one  Ebn  a!  Zabari,  to  those  words  in  the  2lst  chapter(4),  by  which 
all  in  general,  who  were  worshipped  as  deities,  besides  God,  are  doomed  to  hell : 
wherupon  the  infidels  cried  out,  We  are  contented  that  our  gods  should  be  with 
Jesus;  for  he  also  is  worshipped  as  God(5).  Some,  however,  are  of  opinion  it 
might  have  been  revealed  in  answer  to  certain  idolaters,  who  said  that  the  Christians, 
who  received  the  scriptures,  worshipped  Jesus,  supposing  him  to  be  the  son  of  God  ; 
whereas  the  angels  were  nioie  worthy  of  that  honour  than  he(6). 

t  "  The  example  of  Jesus,  the  son  of  Mary,  was  proposed  to  the  idolaters,  and 
they  started  back  thereat." — Savary. 

e     Or  an  instance  of  our  power,  by  his  miraculous  birth. 

f  As  easily  as  we  produced  Jesus  without  a  father(7).  The  intent  of  the  words 
is  to  show  how  just  and  reasonable  it  is  to  think,  that  the  angels  should  bear  the  re- 
lation of  children  to  men,  rather  than  to  God  ;  they  being  his  creatures,  as  well  as 
men,  and  equally  in  his  power. 

g  For  some  time  before  the  resurrection  Jesus  is  to  descend  on  earth,  according 
to  the  Mohammedans,  near  .Damascus(S),  oi',  as  some  say,  near  a  rock  in  the  holy 
land  named  Afik,  with  a  lance  in  his  hand,  wherewith  he  is  to  kill  Antichrist,  whom 
he  will  encounter  at  Ludd,  or  Lydda,  a  small  towa  not  far  from  Joppa(9).     They 

(1)  Al  Jieidawi.  (2)  See  Genes,  xli.  42.  (S)  Al  Beidawi,  Jallalo'ddin. 

(4)  See  p.  126,  Vol.  II.        (5)  Jallalo'ddin,  Al  Beidawi.         (f.)  Idem.        (7)  Idem. 
(8)  See  the  Prelim.  Disc.  $  IV.  p.  93,  Vol.  I,  (9)  See  ib.  p.  93. 


AL  KORAN.  279 

And  follow  me  :  this  is  the  right  way.     And  let  not  Satan  cause 
you  to  turn  aside  ;  for  he  /s  your  open  enemy.      And  when  Jesus 
came  with  evident  ?)iirac/cs,  he  said,   Now  am  I  come  unto  you 
with  wisdom",  and  to  explain  unto  you  part  of  those  things  con- 
cerning which  ye  disagree  ;  wherefore  fear  God,  and  obey  me. 
Verily  God  is  my  Lord,  and  your  Lord  ;  wherefore  worship  him  : 
this  is  the  right  way.     And  the  confederated  sects  among  them 
fell  to  variance''  :  but  wo  unto  those  who  have  acted  unjustly, 
because  of  the  punishment  of  a  grievous  day.    Do  the  luibelievers 
wait  for  any  otiier  than  the  hour  o/Judgment ;  that  it  may  come 
upon  them  suddenly,  while  they  foresee  //  not  ?     The  intimate 
friends,  on  that  day,  shall  be  enemies  unto  one  another  ;  except 
the  pious.      0  my  servants,  there  shall  no  fear  come  on  you  this 
day,  neither  shall  ye  be  grieved  ;  who  have  believed  in  our  signs, 
and  have  been  ISIoslems  :  enter  ye  into  paradise,   ye  and  your 
wives,  with  great  joy.   Dishes  of  gold  shall  be  carried  round  unto 
them,  and  cups  without  handles  ;  and  therein  shall  they  enjoy 
whatever  their  souls  shall  desire,  and  ivhatever  their  eyes  shall 
delight  in  :  and  ye  shall  remain  therein  forever.   This  is  paradise, 
which  ye  have  inherited  as  a  reward  for  that  which  ye  have 
wrought.     Therein  shall  ye  have  fruits  in  abundance,  of  which 
ye  shall  eat.      But  the  wicked  shall  remain  for  ever  in  the  tor- 
ment of  hell  :  it  shall  not  be  made  lighter  unto  them  ;  and  they 
shall  despair  therein*.     We  deal,  not  unjustly  with  them,   but 
they  deal  unjustly  with  .their  own  souls.     And  they  shall  call 
aloud,  saying,  0  Malec%  intercede  for  us  that  thy  Lord  would 
end  us  by  annihilation.     He  shall  answer''.  Verily  ye  shall  re- 
main here  for  ever.     We  brought  you  the  truth  heretofore,  but 
the  greater  part  of  you  abhorred  the  truth.     Have  the  infidels 
fixed  on  a  method  to  circumvent  our  apostle?     Verily  we  will 
fix  on  a  method  to  circum,vent  them.     Do  they  imagine  that  we 
hear  not  their  secrets,  and  their  private  discourse  ?     Yea  ;  and 

add,  that  he  will  arrive  at  Jerusalem  at  the  time'  of  morning  prayer,  that  ho  shall  per- 
(orni  his  devotions  after  the  Mohammedan  institution,  and  officiate  instead  of  the 
Imam,  who  shall  give  place  to  him  ;  that  he  will  break  down  the  cross,  and  destroy 
the  churches  of  the  Christians,  of  whom  he  will  also  make  a  general  slaughter,  ex- 
cepting only  such  as  shall  profess  Islam,  6tc.(l). 

a    That  is,  with  a  book  of  revelations,  and  an  excellent  system  of  leligion. 

b  This  may  be  understood  either  of  the  Jews  in  the  time  of  Jesus,  who  opposed 
his  doctrine,  or  of  the  Christians  since,  who  have  fallen  into  various  opinions  con- 
cerning him  ;  some  making  him  to  be  God,  others  the  son  of  God,  and  others  one  of 
the  persons  of  the  Trini(y,  &c.(2).     (Savary  applies  it  to  the  Christians). 

*  "  Their  rigour  shall  never  be  mitigated.  The  guilty  shall  preserve  a  melancholy 
silence." — Savary. 

c  This  the  Mohammedans  suppose  to  be  the  name  of  the  principal  angel  who  has 
the  charge  of  hell. 

d     Some  say  that  this  answer  will  not  be  given  till  a  thousand  years  after. 

(1)  AI  Beidawi.  (2)  Idem,  Jallal. 


280  AL  KORAN. 

our  messengers  who  attend  them''  write  down  the  same.  Say,  IT 
the  Merciful  had  a  son,  verily  I  loould  he  the  first  of  those  who 
should  worship  him.  Far  be  the  Lord  of  heaven  and  earth,  the 
LoRB  of  the  throne,  from  that  which  they  affirm  of  him! 
Wherefore  let  them  w&(}iQ  in  their  vanity ,  and  divert  themselves, 
until  they  arrive  at  their  day  with  vvhich  they  have  been  threat- 
ened*. He  who  is  God  in  heaven,  is  God  on  earth  also  :  and  he 
is  the  wise,  the  knowing.  And  blessed  be  he  unto  whom  ap- 
pertaineth  the  kingdom  of  heaven  and  earth,  and  of  whatever  is 
between  them  ;  with  whom  is  the  knowledge  of  the  last  hour  ; 
and  before  whom  ye  shall  be  assembled.  Tliey  whom  they  in- 
voke besides  him  have  not  the  privilege  to  intercede ybr  others  ; 
except  those  who  bear  witness  to  the  truth,  and  know  the  same^. 
If  thou  ask  them  who  hath  created  them,  they  will  surely  answer, 
God.  How  therefore  are  they  turned  away  to  the  luorship  of 
others  ?  God  also  heareth  the  saying  of  the  prophet,  O  Lord, 
verily  these  «re  people  who  believe  not :  and  he  answereth. 
Therefore  turn  aside  from  them  ;  and  say,  Peace'' :  hereafter  shall 
they  know  their  folly. 


CHAPTER  XLIV. 

Intitled  Smoke*^  j  revealed  at  Mecca*'. 

In  the  name  of  the  most  merciful  God. 

H.  M.^  By  the  perspicuous  book  q/'Me  J^or«n;  verily  we  have 
sent  down  the  same  on  a  blessed  nights  (for  we  had  engaged  so  to 
do),  on  the  night  wherein  is  distinctly  sent  down  the  decree  of 

a    i.  e.  The  guardian  angels. 

*  «'  Let  them  waste  their  time  in  vain  disputes.  The  day  which  is  promised  unto 
them  shall  come  upon  them  by  surprise." — Savary. 

b  That  is,  the  doctrine  of  God's  uni(y.  The  exception  comprehends  Jesus,  Ezra, 
and  the  angels  ;  who  will  J)e  admitted  as  intercessors,  though  they  have  been  wor- 
shipped as  gods(l). 

c     See  chap.  25,  p.  161,  note  a,  Vol.  !I. 

d     This  word  occurs  within  a  few  lines  from  the  beginning  of  the  chapter. 

e     Some  except  the  verse  beginning.  We  will  take  the  plague  off  you  a  little,  &c. 

f    See  the  Prelim.   Disc.  §  ill,  p.  75,  &c.  Vol.  I. 

g  Generally  supposed  to  be  that  between  the  23d  and  24th  of  Ramadan.  See  ib. 
p.  79,  and  chap.  97,  and  the  notes  there. 

(I)  Al  Beidawi,  Jallalo'ddin. 


AL  KOKAN. 


J81 


every  determined  thins;,  as  a  command  from  us=>*.  Verily  we  have 
ever  used  to  send  apostles  loith  revclationSjat  jiroper  intervals,  as 
a  mercy  from  thy  Loiin  ;  for  it  is  he  who  hearcth  and  knowctii  : 
the  Loud  of  heaven  and  earth,  and  of  wliatevcr  is  between  them  ;  if 
ye  are  men  of  sure  knowledge.  There  is  no  God  but  he  :  he  givcth 
life,  and  he  causeth  to  die  ;  he  is  your  Lord,  and  the  Lord 
of  your  forefathers.  Yet  do  they  amuse  themselves  with  doubt. 
But  observe  the7n,  on  the  day  ivhereun  tiie  heaven  shall  produce 
a  visible  smoke,  which  shall  cover  mankind"* :  this  luill  be  a  tor- 
mentinar  plague.  They  shall  say,  0  Lord,  take  this  plague 
from  ofl'us  :  verily  we  will  become  true  believers.  How  should 
an  admonition  be  of  avail  to  them  in  this  condition  ;  when  a 
manifest  apostle  came  unto  them,  but  they  retired  from  him, 
saying,  This  man  is  instructed  by  others'"^  or  is  a  distracted 
person  ?  We  will  take  the  plague  from  off  you^  a  little  :  bat  ye 
will  certainly  return  to  your  infidelity'^.  On  the  day  whereon 
we  shall  fiercely  assault  them  with  great  power^,  verily  we  will 
take  vengeance  on  them.'  We  made  trial  of  the  people  of  Pha- 
raoh before  them,  and  an  honourable  messenger  came  unto  them, 

a  For  annually  on  (his  night,  as  the  Mohammedans  are  taught,  all  the  events  of 
the  ensuing  year,  with  respect  to  life,  and  death,  and  the  other  afifairs  of  this  world, 
are  disposed  and  seUled(l).  Some,  however,  suppose  that  these  words  refer  only 
to  (hat  particular  night  on  which  the  Koran,  wherein  are  completely  contained  the 
divine  determination  in  respect  to  religion  and  morality,  was  sent  down(2)  ;  and  ac- 
cording to  this  exposition  the  passage  may  be  rendered,  Tht  night  whereon  every 
determined  or  ml  judged  mattet  was  sent  down. 

*  "  I  swear  it  by  the  l)ook  of  evidence  :  we  sent  it  down  unto  thee  on  tl)e  blessed 
night,  for  the  instruction  of  mortals.  On  the  same  niglit,  eternal  wi.sdom  put  the  seal 
unto  its  laws." — Savary. 

b  The  commentators  differ  in  their  expositions  of  this  passage.  Some  think  it 
spoken  of  a  smoke  which  seemed  to  fill  the  air,  during  the  fauiine  which  was  in- 
flicted on  the  Meccans  in  Mohammed's  time(3),  and  was  so  thick,  that  though  they 
could  hear,  yet  they  could  not  see  one  anotlier(4).  But,  according  to  a  tradition  of 
Ali,  the  smoke  here  meant  is  that  which  is  to  be  one  of  the  previous  signs  of  the  day 
of  judgment(5),  and  will  fill  the  whole  space  from  east  (o  west,  and  last  for  Ibrly 
days.  This  smoke,  they  say,  will  intoxicate  the  infidels,  and  issue  at  their  nose, 
ear^,  and  posteriors  ;  but  will  very  little  incommode  the  true  believers(6). 

c     See  chap.  IG,  p.  66,  Vol.  II. 

d  If  we  follow  the  former  exposition,  the  words  are  to  be  understood  of  the  ceasing 
of  the  famine,  upon  the  intercession  of  Mohammed,  at  the  desire  of  the  Koreish,  and 
on  their  promise  of  believing  on  him ;  notwithstanding  which  they  fell  back  to  their 
old  incredulity:  but  if  we  follow  the  latter  exposition,  they  are  to  be  understood  of 
God's  taking  away  the  plague  of  the  smoke,  after  the  expiration  of  forty  days,  at  the 
prayer  of  the  infidels,  and  on  their  promise  of  receiving  the  (rue  faith ;  which  being 
done,  they  will  immediately  return  (o  their  wonted  obstinacy. 

e     Some  expound  this  of  the  slaughter  of  Bedr,  and  others  of  the  day  of  judgment. 

(1)  Jallalo'ddin,  AI  Bcidawi.  (2)  Idem.  (.■>)  Sec  chap.  23,  p.  140,  note  c, 

Vol.  II.  (4)  Al  Zamakh.  Al  Beidawi,  Yayha,  Jallal,  (5)  See  the  Prelim. 

Disc.  §  IV.  V).  94,  Vol.  1.  (0)  Al  Zamakli.  Al  Beidawi. 

Vol.  IL— 2  L 


282  AL  KORAN. 

saying,  Send  unto  me  the  servants  of  God"  ;  verily  I  am  a  faith- 
ful messenger  unto  you  :  and  lift  not  yourselves  up  against  God  ; 
for  I  come  unto  you  with  manifest  power.  And  1  fly  for  pro- 
tection unto  my  Lord,  and  your  Lord,  that  ye  stone  me  not'\ 
If  ye  do  not  believe  me,  at  least  depart  from  me''.  And  tvhen 
they  accused  him  of  iinposture,  he  called  upon  his  Lord,  say- 
i7ig,  These  are  a  wicked  people.  Jiiid'  God  said  unto  him, 
March  forth  with  thy  servants  by  night ;  for  ye  will  he  pursued  : 
and  leave  the  sea  divided,  that  the  Egyptians  may  enter  the 
same  ;  for  they  are  a  host  doomed  to  be  drowned.  How  many 
gardens,  and  fountains,  and  fields  of  corn,  and  fair  dwellings, 
and  advantages  which  they  enjoyed,  did  they  leave  behind 
them !  Thus  ive  dispossessed  them  thereof ;  and  we  gave  the 
same  for  an  inheritance  unto  another  people"^.  Neither  heaven 
nor  earth  wept  for  them*^  ;  neither  were  they  respited  any  longer. 
And  we  delivered  the  children  of  Israel  from  a  shameful  afflic- 
tion ;  from  Pharaoh  ;  for  he  was  haughty,  and  a  transgressor  : 
and  we  chose  them,  knowingly^,  above  all  people  :  and  we 
showed  them  several  signs^^,  wherein  was  an  evident  trial. 
Verily  these  Meccans  say,  Assuredly  our  final  end  will  be  no 
other  than  our  first  natural  death  ;  neither  shall  we  be  raised 
again  :  bring  now  our  forefathers  hack  to  life,  if  ye  speak  truth. 
Are  they  better,  or  the  people  of  Tobba^  and  those  who  were 
before  them  ?  we  destroyed  them,  because  they  wrought  wicked- 
ness. We  have  not  created  the  heavens  and  the  earth,  and  what- 
ever is  between  them,  by  way  of  sport :   we  have  created  them 

a     i.  e.  Let  the  Israelites  go  with  me  to  worship  their  God. 

b     Or  that  ye  injure  me  not,  eilher  by  word  or  deed(l). 

c  Without  opposing  me,  or  offering  me  any  injury,  which  I  have  not  deserved 
from  you. 

d     See  chap.  26,  p.  44,  Vol.  II. 

e     That  is,  None  pitied  their  destruction. 

f  i.  e.  Knowing  that  they  were  worthy  of  our. choice;  or  notwithstanding  we 
knew  they  would,  in  time  to  come,  fall  into  idolatry,  &c. 

g  As  the  dividing  of  the  Red  Sea;  the  cloud  which  shaded  them  ;  the  raining  on 
them  manna  and  quails,  &c.(2). 

h  i  e.  The  Hamyarites,  whose  kings  had  the  title  of  Tobba(.3).  The  commenta- 
tors tell  us  that  the  Tobba  here  meant  was  very  potent,  and  built  Samarcand,  or,  as 
others  say,  demolished  it;  and  that  he  was  a  tiue  believer,  but  his  subjects  were 
infidels(4). 

This  prince  seems  to  have  been  Abu  Carb  Asaad,  who  flourished  about  seven 
hundred  years  before  Mohammed,  and  embraced  Judaism,  which  religion  he  first 
introduced  into  Yaman  (being  the  true  religion  at  that  time,  inasmuch  as  Christianily 
was  not  then  promulgated),  and  was,  for  that  cause  probably,  slain  by  his  own 
people(5). 

(1)  AlBeidawi.  (2)  Idem.  (.3)  See  the  Prelim.  Disc.  ■!  I.  p.  32,  Vol.  I. 

(4)  Al  Beidawi,  Jallalo'ddin.  (5)  Al  Jannabi.     V.  Poc.  Spec,  p.  60. 


AL  KOUAN. 


283 


no  otherwise  than  in  truth"*;  but  the  greater  part  of  thenn  do  not 
understand.  Verily  the  day  of  separation''  shall  be  the  appointed 
term  of  them  all  :  a  day,  whereon  the  master  and  the  servant 
shall  be  of  no  advantage  to  one  another,  neither  shall  they  be 
helped  ;  excepting  those  on  whom  God  shall  have  mercy  ;  for  he 
he  is  the  mighty,  the  merciful.  Verily,  the  fruit  of  the  tree 
of  al  Zakkum  shall  be  the  food  of  the  impious'^ :  as  the  dregs  of 
oil  shall  it  boil  in  the  bellies  of  the  damned'^,  like  the  boiling  of 
the  hottest  water,  ^^nd  it  shall  be  said  to  the  tormentors, 
Take  him,  and  drag  him  into  the  midst  of  hell  :  and  pour  on  his 
head  the  torture  of  boiling  water,  saying,  Taste  this ;  for  thou 
art  that  mighty  and  honourable  person.  Verily  this  is  i\\&  jnin- 
ish77ient  of  which  ye  doubted.  But  the  pious  shall  be  lodged  in 
a  place  of  security,  among  gardens  and  fountains  :  they  shall  be 
clothed  in  fine  silk,  and  in  satin  ;  and  they  shall  sit  facing  one 
anotherj.  Thus  shall  it  be:  and  we  will  espouse  them  to  fair 
damsels,  having  large  black  eyes.  In  that  place  shall  they  call 
for  all  ki7ids  of  fruits,  in  full  security  :  they  shall  not  taste  death 
therein,  after  the  first  death  ;  and  God  shall  deliver  them  from 
the  pains  of  hell :  through  the  gracious  bounty  of  thy  Lord. 
This  will  be  great  felicity.  Moreover  we  have  rendered  the 
Koran  easy  for  thee,  by  revealing  it  it  in  thine  own  tongue  ;  to 
the  end  that  they  may  be  admonished  :  wherefore  do  thou  wait 
the  eveiit ;  for  they  wait  to  see  some  misfortune  befall  thee. 


CHAPTER  XLV. 

Intitled,  The  Kneeling'^  ;  Revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

H.  M.e  The  revelation  of  this  book  is  from  the  mighty,  the 
wise  God.     Verily  both  in  heaven  and  earth  are  signs  of  the 

a     See  chap.  21,  p.  118,  and  chap.  28,  p.  247,  Vol.  II. 

*  "  The  heavens,  the  earth,  and  the  whole  universe,  are  not  the  effect  of  chance. 
Out  of  nothing  have  we  created  them." — Savary. 

b  t.  e.  The  day  of  judgment,  when  the  wicked  shall  be  separated  from  the  right- 
eous, &c. 

c    Jalialo'ddin  supposes  this  passage  to  have  been  particularly  levelled  against 

Abu  Jahl. 

t  "  Like  molten  metals,  it  shall  devour  their  entrails." — Savary. 
I  "  They  shall  look  on  each  other  benevolently." — Savary. 
d     The  word  from  which  thi.s  chapter  is  denominated  occurs  page  285. 
e     Sec  the  Prelim.  Disc.  §  III.  p.  75,  &.c.  Vol.  1. 


284  AL  KORAN. 

divine  poiver  unto  the  true  believers  :  and  in  the  creation  of  your- 
selves, and  of  the  beasts  which  are  scattered  over  the  face  of  the 
earth,  are  signs  unto  people  of  sound  judgment*;  and  also  in 
the  vicissitude  of  night  and  day,  and  the  rain  which  God  sendeth 
down  from  heaven,  whereby  he  quickeneth  the  earth  after  it  hath 
been  dead  :  in  the  change  of  the  winds  also  are  signs,  unto  people 
of  understanding.  These  are  the  signs  of  God  ;  we  rehearse 
them  unto  thee  with  truth.  In  what  revelation  therefore  will 
they  believe,  after  they  have  rejected  God  and  his  signs  ?  Wo 
unto  every  lying  and  impious  person  ;  who  heareth  the  signs  of 
God,  which  are  read  unto  him,  and  afterwards  proudly  persisteth 
171  infidelity,  as  tiiough  he  heard  them  not :  denounce  unto  him 
a  painful  punishment):  and  who,  when  he  cometh  to  the  know- 
ledge of  any  of  our  signs,  receiveth  the  same  with  scornt.  For 
these  is  prepared  a  shameful  punishment :  before  them  lieth 
hell  ;  and  whatever  they  shall  have  gained  shall  not  avail  them 
at  all,  neither  shall  the  idols  which  they  have  taken  for  their 
patrons,  besides  God  :  and  they  shall  suffer  a  grievous  punishment. 
This  is  a  true  direction  :  and  for  those  who  disbelieve  the  signs 
of  their  Lord,  is  prepared  the  punishment  of  a  painful  torment. 
It  is  God  who  hath  subjected  the  sea  unto  you,  that  the  ships 
may  sail  therein,  at  his  command  ;  and  that  ye  may  seek  advan- 
tage unto  yourselves  by  commerce,  of  his  bounty  ;  and  that  ye 
may  give  thanks  :  and  he  obligeth  whatever  is  in  heaven  and  on 
earth  to  serve  you  ;  the  whole  being  from  him.  Verily  herein 
are  signs,  unto  people  who  consider.  Speak  unto  the  true  be- 
lievers, that  they  forgive  those  who  hope  not  for  the  days  of 
God'^J,  that  he  may  reward  people  according  to  what  they  shall 
have  wrought.  Wlioso  doeth  that  which  is  right,  doth  it  to  the 
advantage  o/his  own  soul;  and  whoso  doeth  evil,  doth  zY against 
the  same  :  hereafter  shall  ye  return  unto  your  Lord.  We  gave 
unto  the  children  of  Israel  the  book  ofthelaw,  and  wisdom,  and 
prophecy  ;  and  we  fed  them  with  good  things,  and  preferred 
them  above  all  nations  :  and  we  gave  them  plain  ordinances 
concerning  the  business  of  religion^;  neither  did  they  fall  to  va- 
riance, except  after  that  knowledge  had  come  unto  them,  through 
envy  amongst  themselves  :  but  thy  Lord  will  decide  the  contro- 

*  "  Manifest  his  wisdom  unto  those  who  sincerely  believe." — Savary. 

\  "  If  they  iinow  the  diviue  doctiine,  it  is  only  to  make  of  it  an  object  of  mock- 
ery."— Savary. 

a  By  the  days  of  God,  in  this  place,  are  meant  the  prosperous  successes  of  his 
people  in  battle  against  the  intidels(l).  The  passage  is  said  to  have  been  revealed 
on  account  of  Omar,  who  being  reviled  by  one  of  the  tribe  of  Ghifar,  was  thinkino 
to  revenge  himself  by  force.  Some  are  of  opinion  that  this  verse  is  abrogated  by 
that  o{war{2). 

X  "  Exhoit  the  believers  to  extend  forgiveness  unto  the  unbelievers." — Savary. 

§  "  We  prescribed  un(o  them  the  worship  of  the  true  Goi\.'"— Savary. 

(1)  See  p.  45,  note  b,  Vol.  II.  (2)  AI  Beidawi. 


AL  KORAN.  285 

versy  belwecii  them,  on  the  day  of  resurrection,  concerning  that 
wherein  they  disagree.      Afterwards  we  appointed   thee,  0  JMo- 
ha?timed,  to  promulgate  a  law  concerning  the  business  of  reli- 
gion: wherelorc  follow  the-  same,  and  follow  not  the  desires  of 
those  who  are  ignorant^.     Verily  they  shall  not  avail  thee  against 
God  at  all  ;  the  unjust  are  the  patrons  of  one  another  ;   but  God 
is  the  patron  of  the  pious.     This  Koran  dclivereth  evident /7re- 
cepis  unto  mankind  ;  and  is  a  direction,  and  a  mercy,  unto  people 
who  judge  aright.     l)o  the  workers  of  iniquity   imagine  that  we 
will  deal  with  them  as  with  those  who  believe  and  do  good  works; 
so  that  their  life  and  their  death  shall  be  equal  ?     An  ill  judg- 
ment do  they  make.     God   hath   created    the  heavens  and  the 
earth  in  truth  ;  that  he  may  recompense  every  soul  according  to 
that  which  it  sliall  have  wrought  :  and  they  shall  not  be  treated 
unjustly.      What   thinkest  thou  }     He  who  taketh  his  own  lust 
for  his  God,   and   whom   God   causeth  knowingly  to   err,  and 
whose  ears  and   whose   heart  he  has  sealed  up,  and  over  whose 
eyes  he  hath  cast  a  veil  ;  who  shall  direct  him,  after  God  shall 
have  forsaken  him  ?     Will  ye  not  therefore   be  admonished  ? 
They   say,  There  is  no  other  life,  except  our  present  life  :  we 
die,  and  we  live  ;  and  nothing  but  time  destroy eth  us.     But  they 
have   no  knowledge   in   tliis  matter;  they  only  follow  a  vain 
opinion*.      And  when  our  evident  signs  are  rehearsed  unto  them, 
their  argument  ivhich  they  offer  against  the  same  is  no  other 
than  that  they  say.  Bring  to  life  our  fathers  ivho  have  been  dead; 
if  ye  speak  truth.      Say,  God   giveth  you   life  ;  and  afterwards 
causeth  you  to  die  :  hereafter  will    he  assemble  you  together  on 
the  day  of  resurrection  ;  there  is  no  doubt  thereof;  but  the  great- 
er part  of  men  do  not  understand.      Unto  God  appertaineth  the 
kingdom  of  heaven   and   earth  ;  and  the  day  whereon  the  hour 
shall  be  fixed,  on  that  day  shall  those  who  charge  the  Koran  with 
vanity  perish.    And  thou  shalt  see  every  nation*^  kneeling:  every 
nation  shall  he  called  unto  its  book  of  account  ;  and  it  shall  be 
said  unto  them,  This  day  shall  ye  be  rewarded  according  to  that 
which  ye  have  wrought.     This  our  book  will  speak  concerning 
you  with  truth  ;  therein  have  we  written  down  whatever  ye  have 
done^     As  to  those  who  shall  have  believed  and  done  good  works, 
their  Lord  shall  lead  them  into  his  mercy  :  this  shall  be  manifest 
felicity.     But  as  to  the  infidels,  it  shall  be  said  unto  them,  Were 

a  That  is,  Of  the  principal  Koreish,  who  were  urgent  with  Mohammed  to  return 
to  the  religion  ol  his  forefathcrs(l). 

•  "  Ignorance  hath  given  birth  to  this  opinion,  and  hath  conveited  it  into  a  dog- 
ma."— Sarary. 

b  The  original  word  Ommat  properly  signifies  a  people  who  profess  one  and  (he 
same  law  or  religion. 

c    Sec  the  Prelim.  Disc.  ^  IV.  p.  100,  Vol.  I. 

(1)  Al  Beidawi. 


286  AL  KORAN. 

not  my  signs  rehearsed  unto  you  ?  but  ye  proudly  rejected  fhem, 
and  became  a  wicked  people  ?  And  when  it  was  said  unto  yon, 
Verily  the  promise  of  God  is  true  :  and  as  to  the  hour  of  judg- 
ment, there  is  no  doubt  thereof :  ye  answered,  We  know  not 
what  the  hour  o/^wc^^men/  is:  we  hold  an  uncertain  o\!i'\w\o\\ 
only*;  and  we  are  not  well  assured  of  this  matter.  Jiui  o?i  that 
day  the  evils  of  that  which  they  have  wrought  shall  appear  unto 
them  ;  and  that  which  they  mocked  at  shall  encompass  them  : 
and  it  shall  be  said  unto  them.  This  day  will  we  forget  you,  as 
ye  did  forget  the  meeting  of  this  your  day  :  and  your  abode  shall 
be  hell  tire  ;  and  j^e  shall  have  none  to  deliver  you.  This  shall 
ye  suffer,  because  ye  turned  the  signs  of  God  to  ridicule  ;  and  the 
life  of  the  world  deceived  you.  On  this  day,  therefore,  they 
shall  not  be  taken  forth  from  thence,  neither  shall  they  be  asked 
any  tnore  to  render  themselves  well-pleasing  unto  God.  Where- 
fore praise  be  unto  God,  the  I^ord  of  the  heavens,  and  the  Lord 
of  the  earth  ;  the  Lord  of  all  creatures  :  and  unto  him  be  glory 
in  heaven  and  earth  ;  for  he  is  the  mighty,  the  wise  God. 


CHAPTER  XLVL 

Intitled,  Al  Aiikaf"*  ;  Revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

*  H.  M.^  The  revelation  of  this  book  is  from  the 
XXVI.  mighty,  the  wise  God.  We  have  not  created  the  hea- 
vens, and  the  earth,  and  whatever  is  between  them, 
otherwise  than  in  truth%  and  for  a  determined  period''t:  but  the 
unbelievers  turn  away  from  the  warning  which  is  given  them. 
Say,  What  think  ye  ?  Show  me  what  part  of  the  earth  the  idols 
which  ye  invoke,  besides  God,  have  created  ?  Or  had  they  any 
share  in  the  creation  q/the  heavens  J?     Bring  me  a  book  ofscrip- 

*  "  It  is  a  chimerical  opinion,  which  is  established  among  us." — Savary. 

a  Al  Ahkaf  is  the  plural  of  Hekf,  and  signifies  sands  which  lie  in  a  crooked  Oj 
winding  manner ;  whence  it  became  the  name  of  a  territory  in  the  province  of  Ha- 
dramaut,  where  the  Adites  dwelt.     It  is  mentioned  about  the  middle  of  the  chapter. 

b     See  the  Prelim.  Disc.  §  III.  p.  75,  &c. 

e     See  chap.  21,  p.  118,  Vol.  II.  and  chap.  38,  p.  247,  &c.  Vol.  II. 

d     Being  to  last  but  a  certain  space  of  time,  and  not  for  ever. 

t  "  We  have  called  from  nothing  the  heaven,  the  earth,  and  the  immensity  of 
space.  Truth  presided  over  our  work.  All  beings  have  their  appointed  time." — 
Savary. 

X  «'  Partake  they  of  the  empire  of  the  heavens  ?" — Savary. 


AL  KOllAN.  287 

ture  revealed  before  this,  or  some  footstep  of  ancient  knowledge, 
to  countenance  your  idolatrous  practices  ;  if  ye  are  men  of  ve- 
racity. Who  is  in  a  wider  error  tlian  he  who  invoketh,  besides 
God,  that  which  cannot  return  him  an  answer,  to  the  day  of  re- 
surrection ;  and  idols  which  regard  not  their  calling  on  them  : 
and  which,  when  men  shall  be  gathered  together  to  judgment, 
will  become  their  enemies,  and  will  ungratefully  deny  their  wor- 
ship ?  When  our  evident  signs  are  rehearsed  unto  them,  the  un- 
believers say  of  the  truth",  when  it  cometh  unto  them,  This  is  a 
manifest  piece  of  sorcery.  Will  they  say,  Mohammed  hath 
forged  it  ?  Answer,  If  1  have  forged  it,  verily  ye  shall  not  ob- 
tain for  me  any  favour  from  God  :  he  well  knoweth  the  injuri- 
ous language  which  ye  utter  concerning  it :  he  is  a  sufficient 
witness  between  me  and  you  ;  and  he  is  gracious  and  merciful. 
Say,  I  am  not  singular  among  the  apostles'';  neither  do  I  know 
what  will  be  done  with  me  or  with  you  hereafter:  I  follow  no  other 
than  what  is  revealed  unto  me;  neither  am  I  any  more  than  a  pub- 
lic Warner.  Say,  What  is  your  opinion  ?  If  this  hook  be  from  God, 
and  ye  believe  not  therein  ;  and  a  witness  of  the  children  of  Is- 
rael bear  witness  to  its  consonancy  luith  the  laiv^,  and  believeth 
therein  ;  and  ye  proudly  reject  the  same :  are  ye  not  unjust 
doers?  Verily  God  directeth  not  unjust  people.  But  those 
who  believe  not,  say  of  the  true  believers,  If  the  doctrine  of  the 
Koran  had  been  good,  they  had  not  embraced  the  same  before 
us'^  And  when  they  are  not  guided  thereby,  they  say,  This  is 
an  antiquated  lie.  Whereas  the  book  of  Moses  loas  revealed 
before  the  Koran  to  he  a  guide  and  a  mercy  :  and  this  is  a  book 
confirming  the  same,  delivered  in  the  Arabic  tongue  ;  to  denounce 
threats  unto  those  who  act  unjustly,  and  to  bear  good  tidings  unto 
the  righteous  doers,  ^s  to  those  who  say.  Our  Lord  is  God, 
and  who  behave  uprightly  :  on  them  shall  no  fear  come,  neither 
shall  they  be  grieved.  These  shall  be  the  inhabitants  of  paradise, 
they  shall  remain  therein  for  ever  :  in  recompense  for  that  which 
they  have  wrought.  We  have  commanded  man  to  shoiu  kind- 
ness to  his  parents  :  his  mother  beareth  him  in  her  womb  with 

a    I.  e  Any  part  of  the  rcvclAtions  of  the  Koran. 

b  That  is,  I  do  not  teach  a  docliine  diflferent  fiotn  what  the  former  apostles  and 
prophets  have  taught :  nor  am  I  able  to  do  what  they  could  not ;  particularly  to  show 
the  signs  which  every  one  shall  think  fit  to  demand(l). 

c  This  witness  is  generally  supposed  to  have  been  the  Jew  Abd'allah  Ebn  Salam, 
who  declared  thai  Mohammed  was  the  prophet  foretold  by  Moses.  Some,  however, 
suppose  the  witness  here  meant  to  have  been  Moses  himself(2). 

d  These  words  were  spoken,  as  some  think,  by  the  Jews,  when  Abd'allah  pro- 
fessed Islam ;  or,  according  to  others,  by  the  Korcish,  because  the  6rst  followers  of 
Mohammed  were  for  the  most  part  poor  and  mean  people  ;  or  else  by  the  tribes  of 
Amcr,  Ghatfan  and  Asad,  on  the  conversion  of  those  of  Joheinah,  Moseinah,  Aslara, 
and  Ghifar(3). 

(1)  Al  Beidawi.  (2)  Idem,  Jallalo'ddin.  (3)  Idem. 


288  AL  KORAN. 

pain,  and  bringelh  him  forth  with  pain  ;  and  the  space  o/"  his  be- 
ing carried  in  her  tvomh,  and  q/his  weaning,  is  thirty  months''  ; 
until,  when  he  attaineth  his  age  of  strength,  and  attaineth  the 
age  of  forty  years,  he  saith*^*,  0  Lord,  excite  me,  by  thy  inspi- 
ration, that   I   may  be  grateful  for  thy  favours,  wherewith  thou 
hast  favoured  me  and  my  parents  ;  and  that  I  may  work  right- 
eousness, which  may  please  thee  :  and  be  gracious  unto  me  in  my 
issue  ;  for  I  am  turned  unto  thee,  and  am  a  Moslem.     These  are 
they  from  whom  we  accept  the   good  work  which   they  have 
wrought,  and  whose  evil  works  we  pass  by  ;  and  they  shall  be 
among  the  inhabitants  of  paradise  :  this  is  a  true  promise,  which 
they  are  promised  in  this  ivorld.     He  who  saith  unto  his  parents, 
Fie  on  you!     Do  ye  promise  me  that  I  shall  be  taken  forth  from 
the  grave,  and  restored  to  life  ;  when  many  generations  have 
passed  away  before  me,  and  none  of  them  have  returned  hack''  ? 
And  his  parents  implore  God's  assistance,  and  say  to  their  son, 
Alas  for  thee!     Believe  :  for  the  promise  of  God  is  true.     But  he 
answereth,  This  is  no  other  than  silly  fables  of  the  ancients. 
These  are  they  whom  the  sentence  passed  on  the  nations  which 
have  been  before  them,  of  genii  and  of  men,  justly  fitteth  :  they 
shall  surely  perish^.     For  every  one  is  prepared  a  certain  degree 
of  happiness  or  misery,  according  to  that  which  they  shall  have 
wrought ;  that  God  may  recompense  them  for  their  works  :   and 
they  shall  not  be  treated  unjustly.     On  a  certain  day,  the  unbe- 
lievers shall  be  exposed  before  the  fire  of  hell;  and  it  shall  be  said 
unto  them.  Ye  received  your  good  things  in  your  lifetime,  t^/wYe 
ye  were  in  the  world;  and  ye  enjoyed  yourselves  therein:  where- 
fore this  day  ye  shall  be  rewarded  with  the  punishment  of  igno- 
miny ;  for  that  ye  behaved  insolently  in  the  earth,  without  jus- 
tice, and  for  that  ye  transgressed.     Remember  the  brother  of  Ad% 

a  At  the  least.  For  if  the  full  time  of  suckling  an  infant  be  two  years(l)  or, 
twenty-four  months,  there  remain  but  six  mouths  for  the  space  of  his  being  carried 
in  the  womb;  which  is  the  least  that  can  be  allowed(2). 

b  These  words,  it  is  said,  were  revealed  on  account  of  Abu  Beer,  who  professed 
Islam  in  the  fortieth  year  of  his  age,  two  years  after  Mohammed's  mission  ;  and  was 
the  only  person,  either  of  the  Mohajerin  or  the  Ansars,  whose  father  and  mother 
were  also  converted :  his  son  Abd'alrahman,  and  his  grandson  Abu  Atik,  likewise 
embracing  the  same  faith  (3) . 

*  "  He  is  brought  up  under  the  paternal  roof  till  he  is  of  mature  age.  Having 
attained  his  fortieth  year,  he  saith,"  &.c. — Savary. 

c  The  words  seem  to  be  general :  but  it  is  said  they  were  revealed  particularly 
on  occasion  of  Abd'alrahman,  the  son  of  Abu  Beer;  who  used  these  expressions  to 
his  father  and  mother,  before  he  professed  Islam(4). 

d  Unless  they  redeem  their  fault  by  repentance,  and  embracing  the  true  faith  ;  as 
did  Abd'alrahman. 

e    i.  e.  The  prophet  Hud. 

(1)  See  chap.  2,  p.  222,  Vol.  1.  (2)  Al  Beidawi.  (3)  Idem.  Jallal.,  &c. 

(4)  Al  Beidawi. 


AL  KOUAN.  289 

when  he  preached  unto  his  people  in  Al  Ahkaf  (nnd  tlicre  were 
preachers  before  liim,  and  after  liini),  saying,  Worship  none  but 
God:  verily  1  fear  for  you  the  punishment  of  a  great  day.  They 
answered,  Art  thou  come  unto  us  that  thou  mayest  turn  us  aside 
from  the  worship  of  our  gods?  Bring  on  us  now  the  punish- 
ment with  which  thou  threatcnest  us,  if  thou  art  a  man  of  vera- 
city. He  said.  Verily  the  knowledge  of  the  time  when  your 
punishment  will  be  inflicted  is  with  God  ;  and  I  only  declare 
unto  you  that  which  I  am  sent  to  preach ;  but  I  see  ye  are  an 
ignorant  people.  And  when  they  saw  the  preparation  made 
for  their  punishment,  namely,  a  cloud  traversing  the  sky,  and 
tending  towards  their  valleys,  they  said,  This  is  a  traversing 
cloud,  which  hringcth  us  rain.  Hud  answered,  Nay  ;  it  is  what 
ye  demanded  to  be  hastened  :  a  wind,  wherein  is  a  severe  ven- 
geance :  it  will  destroy  every  things,  at  the  command  of  its  Lord. 
And  in  the  morning  nothing  was  to  be  seen,  besides  their  empty 
dwellings.  Thus  do  we  reward  wicked  people.  We  had  estab- 
lished them  in  the  like  flourishing  condition  wheiein  we  have 
established  you,  O  men  of  Mecca  ;  and  we  have  given  them  ears, 
and  eyes,  and  hearts  :  yet  neither  their  ears,  nor  their  eyes,  nor 
their  hearts  profited  them  at  all,  when  they  rejected  the  signs  of 
God  ;  but  the  vengeance  which  they  mocked  at  fell  upon  them. 
We  heretofore  destroyed  the  cities  which  ivere  round  about  you'^  ; 
and  we  variously  proposed  our  signs  unto  them,  that  they  might 
repent.  Did  those  protect  them,  whom  they  took  for  gods, 
besides  God,  and  imagined  to  be  honoured  with  his  familiarity  ? 
Nay  ;  they  withdrew  from  them  :  3'et  this  ivas  their  false  opinion 
lohich  seduced  them,  and  the  blasphemy  which  they  had  devised. 
Remember  when  we  caused  certain  of  the  genii*^  to  turn  aside 
unto  thee,  that  they  might  hear  the  Koran  :  and  when  they  were 
present  at  the  reading  of  the  same,  they  said  to  one  another^ 
Give  ear  :  and  when  it  was  ended,  they  returned  back  unto  their 
people,  preaching  tvhat  they  had  heard.  They  said.  Our  people, 
verily  we  have  heard  a  book  read  unto  us,  which  hath  been 
revealed  since  Moses'',  confirming  the  scripture  which  ivas  deliv- 

a  Which  came  to  pass  accordingly :  for  tliis  pestilential  and  violent  wind  killed 
all  who  believed  not  in  the  doctrine  of  Hud,  without  distinction  of  sex,  age,  or 
degree ;  and  entirely  destroyed  their  possessions.  See  the  Prelim.  Disc.  §  I.  p.  30, 
and  the  notes  to  chap.  7,  p.  345,  Vol.  I. 

b  As  the  settlements  of  the  Thamudites,  Midianites,  and  the  cities  of  Sodom 
and  Gomorrah,  &c. 

c  These  genii,  according  to  different  opinions,  were  of  Nisibin,  or  of  Yaman,  or 
of  Niniveh  ;  and  in  number  nine,  or  seven.  They  heard  Mohammed  reading  the 
Koran  by  night,  or  after  the  morning  prayer,  in  the  valley  of  al  NakWah,  during  (he 
time  of  his  retreat  to  al  Tayef,  and  believed  on  him(l). 

d  Hence  the  commentators  suppose  those  genii,  before  their  conversion  (0  Mo- 
hamtnedisra,  to  have  been  of  the  Jewish  religion. 

(1)  Al  Bcidawi,  Jallalo'ddin. 

Vol.  11—2  M 


290  AL  KORAN. 

ered  before  it. ;  and  directing  unto  the  truth,  and  the  right  way. 
Our  people,  obey  God's  preacher  :  and  believe  in  him  ;  that  he 
may  forgive  you  your  sins,  and  may  deliver  you  from  a  painful 
punishment.  And  whoever  obeyeth  not  God's  preacher  shall  by 
no  means  frustrate  God''s  vengeance  on  earth  :  neither  shall  he 
have  any  protectors  besides  him.  These  loill  he  in  a  manifest 
error.  Do  they  not  know  that  God,  who  hath  created  the  heavens 
and  the  earth,  and  was  not  fatigued  with  the  creation  thereof,  is 
able  to  raise  the  dead  to  life  ?  Yea  verily  :  for  he  is  almighty. 
On  a  certain  day  the  unbelievers  shall  be  exposed  unto  hell  fire  ; 
a7id  it  shall  be  said  unto  the?n,  Is  not  this  really  come  to  pass? 
They  shall  answer.  Yea,  by  our  Lord.  God  shall  reply.  Taste, 
therefore,  the  punishment  of  hell,  for  that  ye  have  been  unbe- 
lievers*. Do  thou,  O  prophet^  bear  the  insults  of  thy  people 
with  patience,  as  our  apostles,  who  were  endued  with  constancy, 
bare  the  injuries  of  their  people :  and  require  not  their  punish- 
ment to  be  hastened  unto  them.  On  the  day  whereon  they  shall 
see  the  punishment  wherewith  they  have  been  threatened,  it 
shall  seem  as  though  they  had  tarried  in  the  world  but  an  hour 
of  a  day.  This  is  a  fair  warning.  Shall  any  perish  except  the 
people  who  transgress  ? 


CHAPTER  XLVII. 

Intitled,  Mohammed''  ;  revealed  at  Medina''. 

In  the  name  of  the  most  merciful  God. 

God  will  render  of  none  effect  the  works  of  those  who  believe 
not,  and  who  turn  away  men  from  the  way  of  God:  but  as  to 
those  who  believe,  and  work  righteousness,  and  believe  in  the 
revelation  which  hath  been  sent  down  unto  Mohammed  (for  it  is 
the  truth  from  their  Lord),  he  will  expiate  their  evil  deeds  from 
them,  and  will  dispose  their  heart  aright.  This  ivill  he  do, 
because  those  who  believe  not  follow  vanity,  and  because  those 
who  believe  follow  the  truth  from  their  Lord.  Thus  God  pro- 
poundeth  unto  men  their  examplest.      Wiien  ye  encounter  the 

*  "Is  not  ttiis  really  fire  ?  It  is  fire,  (hey  will  reply,  we  call  God  to  witness  (hat 
it  is.     Taste,  then,  the  torments  the  reality  of  which  ye  have  denied."' — Savanj. 

a  Some  entitle  this  chapter  War;  which  is  therein  commanded  to  be  vigorously 
carried  on  against  the  enemies  of"  the  Mohammedan  faith. 

b     Some  suppose  the  whole  (o  have  been  revealed  at  Mecca. 

t  "  The  unbelievers  have  taken  falsehood  for  (heir  guide ;  the  believers  walk 


AL  KORAN.  291 

unbelievers,  strike  off  their  heads,  until  ye  have  inade  a  great 
slaughter  among  them;  and  bind  thtm  in  bonds:  and  cither  ^'ij-e 
thcin  a  free  dismission  afterwards,  or  exact  a  ransom;  until  the 
war  shall  have  laid  down  its  armv"*.     This  shall  ye,  do.     Verily 
if  God  pleased,  he  could  take  vengeance  on  them,  without  your 
assistance;  but  he  commandelh  you  to  Jight  his  battles,  that  he 
may  prove  the  one  of  you  by  the  other.     And  as  to  those  who 
fight"^  in  defence  of  God's  true  religion,  God  will  not  sufler  their 
works  to  perish:  he  will  guide  them,  and  will  dispose  their  heart 
aright;  and  he  will  lead  them  into  paradise,  of  which  he  hath  told 
them.     0   true  believers,  if  ye  assist  God,  by  fighting  for  his 
religion,  he  will  assist  you  against  your  enemies;  and  will  set 
your  feet  fast:  but  as  for  the  infidels,  let  them  perish;  and  their 
works  shall  God  render  vain.      This  shall  befall  them,  because 
they  have  rejected  with  abhorrence  that  which  God  hath  revealed: 
wherefore  their  works  shall  become  of  no  avail.     Do  they  not 
travel  through  the  earth,  and  see  what  hath  been  the  end  of  those 
who  ivere   before  them  ?     God  utterly  destroyed  them:  and  the 
like  catastrophe  awaiteth  the  unbelievers.     This  shall  come  to 
j)ass,  for  that  God  is  the  patron  of  the  true  believers,  and  for  that 
the  infidels  have  no  protector.     Verily  God  will  introduce  those 
who  believe,  and  do   good  works,  into   gardens   beneath  which 
rivers  flow:  but  the  unbelievers  indulge  tliemselves  in  pleasures, 
and  eat  as  beasts   eat*;  and  their  abode  shall  be  hell  fire.     How 
many  cities  were   more  mighty  in  strength  than  thy  city  which 
hath  expelled  thee;  yet  have  we  destroyed  them,  and  there  ivas 
none  to  help  them  ?     Shall  he,  therefore,  who  followeth  the  plain 
declaration  of  his  Lord,  be  as  he  whose  evil  works  have   been 
dressed  up  for  him  by  the  devil;  and  who  follow  their  own  lusts? 
The  description  of  paradise,  which  is  promised  unto  the   pious: 
therein  are  rivers  of  incorruptible  water;  and  rivers  of  milk,  the 

enlightened  by  the  torch  of  the  true  faidi.     God  offereth  (his  striknig  contrast  unto 
(he  consideration  of  man." — Savary. 

a  This  law  the  Hanifites  judge  to  be  abrogated,  or  to  relate  particularly  to  the  war 
of  Bedr;  for  (he  severity  here  commanded,  which  was  necessary  in  the  beginning  of 
Mohammedi.sm(l),  they  tbitik  too  rigorous  to  be  put  in  practice  in  its  flourishing  state. 
But  the  Persians,  and  some  olliers,  hold  the  command  to  be  still  in  full  force :  for, 
according  to  them,  all  the  men  of  full  age,  who  arc  taken  in  battle,  are  (o  be  slain, 
unless  they  embrace  the  Mohammedan  failb  ;  and  those  who  fall  into  the  hands  of 
the  Moslems  iifter  Uie  battle  are  not  to  be  slain,  but  may  either  be  set  at  liberty 
gratis,  or  on  payment  of  a  certain  ransom,  or  may  be  exchanged  for  Mohammedan 
prisoners,  or  condemned  to  sbn-ery,  at  the  pleasure  of  the  Imam  or  prince(2). 

b  Some  copies,  instead  of  hatilu,  read  kutilti,  according  to  which  latter  reading 
it  should  be  rendered,  who  are  slain,  or  suffer  martyrdom,  &c. 

*  "The  unbelievers,  intoxica(ed  with  earthly  pleasures,  live  in  a  brutish  state." — 
Savary. 

(I)  See  chap.  8,  pp.  3G5,  ^CCi,  and  372,  Vol.  I.  (2)  Al  Beidawi.     V.  Ileland. 

Dissert,  de  Jure  Mililari  Mobammedanor.  p.  32. 


292  AL  KORAN. 

taste  whereof  changeth  not;  and  rivers  of  wine,  pleasant  unto 
those  who  drink;  and  rivers  of  clarified  honey :  and  therein  shall 
tlicy  have  plenty  of  all  kinds  of  fruits;  and  pardon  from  their 
Lor.D*.  Shall  the  man  for  ivhom  these  things  are  prepared  be 
as  he  who  must  dwell  for  ever  in  hell  hre;  and  will  have  the 
hoiiing  water  given  them  to  drink,  which  shall  burst  their  bowels  ? 
Of  the  iinbelievei's  there  are  some  who  give  ear  unto  thee,  until, 
when  they  go  out  from  thee,  they  say,  by  way  of  derision^  unto 
those  to  whom  knowledge  hath  been  given%  What  hath  he  said 
now  ?  These  are  they  whose  hearts  God  hath  sealed  up,  and  who 
follow  their  own  lusts  :  but  as  to  those  who  are  directed,  God 
will  grant  them  a  more  ample  direction,  and  he  will  instruct  them 
what  to  avoids  Do  the  infidels  wait  for  any  other  than  the  last 
hour,  that  it  may  come  upon  them  suddenly  ?  Some  signs  thereof 
are  already  come'^:  and  when  it  shall  actually  overtake  them, 
how  can  they  then  receive  admonition  ?  Know,  therefore,  that 
there  is  no  god  but  God:  and  ask  pardon  for  thy  sin'',  and  for  the 
true  believers,  both  men  and  women.  God  knoweth  your  busy 
employment  in  the  ivorld,  and  the  place  of  your  abode  hereafter^. 
The  true  believers  say.  Hath  not  a  Sura  been  revealed  command- 
ing war  against  the  infidels  ?  But  when  a  Sura  without  any 
ambiguity  is  revealed,  and  war  is  mentioned  therein,  thou  mayest 
see  those  in  whose  hearts  is  an  infirmity'^  look  towards  thee  with 
the  look  of  one  whom  death  overshadoweth.  But  obedience 
would  be  more  eligible  for  them,  and  to  speak  that  which  is  con- 
venient. And  when  the  command  is  firmly  established,  if  they 
give  credit  unto  God,  it  will  be  better  for  them.  Were  ye  ready, 
therefore,  if  ye  had  been  put  in  authority*",  to  commit  outrages 
in  the  earth,  and  to  violate  the  ties  of  blood  }     These  are  they 

•  "The  grace  of  the  Lord  watcheth  there  over  those  whom  he  hath  chosen." — 
Savary. 

a  i.  e.  Tlie  more  learned  of  Mohammed's  companions ;  such  as  Ebn  Masud,  and 
Ebn  Abba«(]). 

b  Or,  as  tlie  words  may  also  be  translated,  And  he  will  reward  them  for  their 
piety. 

c  As  the  mission  of  Mohammed,  the  splitting  of  the  moon,  and  the  smoke(2) 
menlioiicd  in  the  44lh  chiipter. 

d  Tliongh  Mohammed  here  and  elsewhere(3)  acknowledges  himself  to  be  a  sin- 
ner, yet  several  Mohammedan  doctors  pretend  he  was  wholly  free  from  sin,  and  sup- 
pose he  is  here  commanded  to  ask  forj^iveness,  not  that  he  wanted  it,  but  that  he 
might  set  an  example  to  his  followers  :  wherefore  he  used  to  say  of  himself,  if  the 
tradition  be  true,  I  ask  pardon  of  God  a  hundred  times  a  day{A). 

t  "  He  seeth  you  while  that  ye  wake,  and  while  that  ye  slumber." — Savary. 

e     As  hypocrisy,  cowardice,  or  instability  in  their  religion. 

f  Or,  as  the  woids  may  also  be  translated,  Tff/f  had  turned  hack,  and  apostatized 
from  your  failh. 

(1)  Jallalo'ddin.  (2)  Idem.  Al  Beidawi.  (3)  See  chap.  48,  in  tlie 

beginning.  (4)  Jallalo'ddin. 


AL  KOKAN.  293 

whom  Gon  hath  cursed,  and  hath  rendered  deaf,  and  whose  eyes 
he  hath  blinded.      Do  they  not  therefore  attentively  meditate  on 
the  Koran  ?     Are  there  locks  upon   their  hearts  ?     Verily  they 
who  turn   their   backs,  after  the  true,  direction  is  made  manifest 
unto  them,  Satan  shall  prepare  their  wickedness  for  them,  and 
God  shall  bear  with  them  for  a  time*.     This  shaU  befall  them, 
because  they  say  privatel}/  unto  those  who  detest  what  God  hath 
revealed.  We  will  obey  you  in  part  of  the  matter^     But  God 
knovveth  their  secrets.     How  therefore  ivill  it  be  with  them, 
when  the  angels  shall   cause  them  to  die,   and  shall  strike  their 
faces,  and   their   backs'*  ?     This  shall  they  suffer,  because  they 
follow  that  which  provoketh  God  to  wrath,  and  are  averse  to  what 
is  well  pleasing;  unto  him:  and  he  will  render  their  works  vain. 
Do  they  in   whose  hearts  is  an  infirmity  imagine  that   God  will 
not  bring  their  malice  to  light?     If  we  pleased,  we  could  surely 
sliow   them  unto   thee,  and    thou  shouldest  know  them  by  their 
marks;  but  thou   shalt  certainly  know  them   by /Ae/r  perverse 
pronunciation  of  their  words.      God  knoweth  your  actions:  and 
we  will   try  you,   until  we  know  those   among  you   who   fight 
valianily,  and   who  persevere  with   constancy:  and  we   will  try 
the  reports  of  your  behaviour.     Verily  those  who   believe   not, 
and  turn  away  me/i  from  the  way  of  God,  and  make  opposition 
against  the  apostlc%  after  the  divine  direction  hath  been  manifested 
unto   them,  shall   not   hurt  God   at  all;  but  he  shall  make   their 
works  to  perish.     0  true   believers,  obey   God;  and  obey  the 
apostle:  and  render  not  your  works  of  no  effect.     Verily  those 
who  believe  not,  and  who  turn  away  men  from  the  way  of  God, 
and  then   die,  being  unbelievers,  God  will  by  no  means  forgive. 
Faint  not  therefore,  neither  invite  your  enemies  to  peace,  while 
ye  are  the  superior:  for  God  is  with   you,  and  will  not  defraud 
you  of  the  merit  of  your  works.      Verily  this  present  life  is  only 
a  play  and  a  vain   amusement:  but  if  ye  believe,  and   fear   God, 
he  will  give  you  your  rewards.    He  doth  not  require  of  you  your 
whole  substance:  if  he  should  require  the  whole  of  you,   and 
earnestly  press  you,  ye  would   become   niggardly,  and  it  would 
raise  your  hatred  against  his  apostle.     Behold,  ye  are  thoseAvho 
are  invited  to  expend  part  of  your  substa?ice  for  the  support  of 
God's  true  religion;  and  there  «?'e  some  of  you  who  are  niggardly. 
But   whoever  shall   be  niggardly  shall   be  niggardly  towards  his 

*  "  S,Uan  sliall  deck  vice  with  flowers  to  the  eyes  of  the  recreant  who  shall  go 
hack  unto  impiety.     He  shall  procure  for  him  delusive  riches." — Sarary. 

a  i.  e.  Ill  part  of  what  ye  desire  of  us  ;  by  staying  at  home  and  not  going  forth 
with  Mohammed  to  war,  and  by  private  combination  against  him(l). 

b     Tiiese  words  are  supposed  to  allude  to  the  examination  of  the  sepulchre. 

c  These  were  the  tribes  of  Koreidha  and  al  Nadir;  or  those  who  distributed  pro- 
vision to  the  army  of  the  Koreish  al  Bedr(2). 

(I)  Al  Uoidawi.  (2)  Idem.    V.  chap.  8,  p.  363,  note  g,  Vol.  I. 


294  AL  KORAN. 

own  soul:  for  God  wanteth  nothing,  but  5^e  are  needy:  and  if  ye 
turn  back,  he  will  substitute  another  people  in  your  stead,  who 
shall  not  be  like  unto  you^ 


CHAPTER  XLVIII. 

Intitled,  The  Victory  ;  revealed  at  Medina. 

In  tlie  name  of  the  most  merciful  God. 

Verilt  we  have  granted  thee  a  manifest  victory'':  that  God 
may  forgive  thee'^  thy  preceding  and  thy  subsequent  sin'',  and 
may  complete  his  favour  on  thee,  and  direct  thee  in  the  right 
way*;  and  that  God  may  assist  thee  with  a  glorious  assistance. 
It  is  he  who  sendeth  down  secure  tranquillity  into  the  hearts  of 
the  true  believers,  that  they  may  increase  in  faith,  beyond  their 

a  i.  e.  In  backwardness  and  aversion  to  the  propagation  of  the  faith.  The  peo- 
ple here  designed  to  be  put  in  the  place  of  these  lukewarm  Moslems  are  generally 
supposed  to  be  the  Persians;  there  being  a  tradition  that  Mohammed,  being  asked 
what  people  they  were,  at  a  time  when  Salman  w'as  sitting  by  him,  clapped  his  hand 
on  his  thigh,  and  said.  This  man  and  his  nation.  Others,  however,  are  of  opinion 
ihat  the  Ansars,  or  the  angels,  are  intended  in  this  place(l). 

b  This  victory,  from  which  the  chapter  takes  its  title,  according  to  the  most  re- 
ceived interpretation,  was  the  taking  of  the  city  of  Mecca.  The  passage  is  said  to 
have  been  revealed  on  Mohammed's  return  from  the  expedition  of  al  Hodeibiya,  and 
contains  a  promise  or  prediction  of  this  signal  success,  which  happened  not  till  two 
years  after;  the  preterite  tense  being  therein  used,  according  to  the  prophetic  style, 
for  the  future(2). 

There  are  some,  notwithstanding,  who  suppose  the  advantage  here  intended  was 
the  pacification  of  al  Hodeibiya,  which  is  here  called  a  tictory,  because  the  Meccans 
sued  for  peace,  and  made  a  truce  there  with  Mohammed,  their  breaking  of  which 
occasioned  the  taking  of  Mecca.  Others  think  the  conquest  of  Khaibar,  or  the  vic- 
tory over  the  Greeks  at  Muta,  &c.  to  be  meant  in  this  place. 

c  That  is  to  say.  That  God  may  give  thee  an  opportunity  of  deserving  forgiveness 
by  eradicating  of  idolatry,  and  exalting  his  true  religion,  and  the  delivering  of  the 
weak  from  the  hands  of  the  ungodly,  &c. 

d  i.  e.  Whatever  ihou  hast  done  worthy  reprehension  ;  or,  thy  sins  committed  as 
well  in  the  time  of  ignorance,  as  since.  Some  expound  the  words  more  particularly, 
and  say  the  preceding  ov  former  fault  was  his  lying  with  his  handmaid  Mary(3),  con- 
trary to  his  oath;  and  the  latter,  his  marrying  of  Zeinab(4),  the  wife  of  Zeid  his 
adopted  son(5). 

*  "  God  hath  pardoned  unto  thee  thy  faults  :  he  hath  fulfilled  his  favours  ;  and  he 
will  lead  thee  in  the  way  ofjustice." — Savary. 

(1)  Al  Beidawi.  (2)  Al  Zamakh.  Al  Heidawi,  gcc.  (3)  Sea  clmp.  C6,  and 

the  notes  Uiereon.  (4)  See  chap.  33,  and  the  notes  thereon.  (5)  Al  Zamakli. 


AL  KORAN.  295 

former  faith;  (the  hosts  of  heaven  and  earth  are  God's;  and  God 
is  knowing  and  wise):  that  he  may  lead  the  true  believers  of 
both  sexes  into  gardens  beneath  which  rivers  flow,  to  dwell  therein 
for  ever;  and  may  expiate  their  evil  deeds  from  them:  (this  will 
be  great  felicity  with  God):  and  that  he  may  punish  the  hypocriti- 
cal men,  and  the  hypocritical  women,  and  the  idolaters,  and  the 
idolatresses,  who  conceive  an  ill  opinion  of  God.  They  shall 
experience  a  turn  of  evil  fortune;  and  God  shall  be  angry  with 
them,  and  shall  curse  them,  and  hath  prepared  hell  for  them;  an 
ill  journey  shall  it  be  thither!  Unto  God  belong  the  hosts  of 
heaven  and  earth ;  and  God  is  mighty  and  wise.  Verily  we  have 
sent  thee  to  be  a  witness,  and  a  bearer  of  good  tidings,  and  a 
denouncer  of  threats;  that  ye  may  believe  in  God,  and  his  apostle; 
and  may  assist  him,  and  revere  him,  and  praise  him  morning  and 
evening.  Verily  they  who  swear  fealty**  unto  thee,  swear  fealty 
unto  God:  the  hand  of  God  2.s  over  their  hands'*.  Whoever  shall 
violate  his  oath,  will  violate  the  same  to  the  hurt  only  of  his  own 
soul:  but  whoever  shall  perform  that  which  he  hath  covenanted 
with  God,  he  will  surely  give  him  a  great  reward.  The  Arabs 
of  the  desert  who  were  left  behind''  will  say  unto  thee,  Our  sub- 
stance and  our  families  employed  us,  so  that  we  went  not  forth 
luith  thee  to  war;  wherefore  ask  pardon  for  us.  They  speak 
that  with  their  tongues,  which  is  not  in  their  hearts.  Answer, 
Who  shall  be  able  to  obtain  for  you  any  thing  from  God  to  the 
contrary,  if  he  is  pleased  to  afflict  you,  or  is  pleased  to  be  gracious 
unto  you  ?  Yea  verily,  God  is  well  acquainted  with  that  which 
ye  do.  Truly  ye  imagined  that  the  apostle  and  the  true  believers 
would  never  return  to  their  families:  and  this  was  prepared  in 
your  hearts:  but  ye  imagined  an  evil  imagination;  and  ye  are  a 
corrupt  people*.  Whoso  believeth  not  in  God  and  his  apostle, 
verily  we  have  prepared  burning  fire  for  the  unbelievers.  Unto 
God  belongeth  the  kingdom  of  heaven  and  earth:  he  forgiveth 
whom  he  pleascth;  and   he  punisheth  whom  he  pleaseth;  and 

a  The  original  word  signifies  publicly  to  acknowledge  or  inaugurate  a  prince,  by 
swearing  fidelity  and  obedience  to  hitn. 

b  That  is,  He  beholdeth  from  above,  and  is  witness  to  the  solemnity  of  your 
giving  your  faith  to  his  apostle  ;  and  will  rewaid  you  for  il(l).  The  expression  al- 
ludes to  the  manner  of  their  plighting  their  faith  on  these  occasions. 

c  These  were  the  tribes  of  Aslam,  Joheinah,  Mozeinah,  and  Ghifar,  who  being 
summoned  to  attend  Mohammed  in  the  expedition  of  a!  Hodeibiya,  stayed  behind, 
and  excused  themselves  by  saying  their  families  must  suffer  in  their  absence,  and 
wotdd  be  robbed  of  the  little  they  had  (for  these  tribes  were  of  the  poorer  Arabs); 
whereas  in  reality  they  wanted  firmness  in  the  faith,  and  courage  to  face  the  Ko- 
reish(2). 

•  "  Ye  imagined  that  the  prophet  and  the  faitiiful  were  for  ever  divided  from  their 
families :  your  hearts  eagerly  adopted  this  opinion.  It  has  deceived  you ;  it  wili 
cause  your  ruin." — Savory. 

(1)  Jallalo'ddin.  (2)  Idem.   Al  Beidawi. 


296  AL  KORAN. 

God  is  inclined  to  forgive,  and  merciful.     Those  who  were  left 

behind  will  say,  when  ye  go  forth  1o  take  the  spoil'',  Suffer  us  1o 

follow  you.      They  seek  to  cliange  the  word  of  GoD^     Say,  Ye 

shall   by  no   means  follow  us:  thus  hath   God    said    heretofore. 

They  will  reply.   Nay;  ye  envy  us  a  share  of  the  booty.     But 

they  are  men  of  small  understanding.      Say  unto  the  Arabs  of  the 

desert  who  were  left  behind,  Ye  shall  be  called  forth  against  a 

mighty  and  a  warlike  nation*^:  ye  shall  fight  againt  them,  or  they 

shall  profess  Islam*.      If  ye  obey,  God  will  give  you  a  glorious 

reward:  but  if  ye  turn  back,  as  ye  turned  back  heretofore,  he  will 

chastise  you  with  a  grievous  chastisement.      It  shall  be  no  crime 

in  the  blind,  neither  shall  it  be  a  crime  in  the  lame,  neither  shall 

it  be  a  crime  in  the  sick,  if  they  go  not  fort Ji  to  war:  and  whoso 

shall  obey  God  and  his  apostle,  he  shall  lead  them  into   gardens 

beneath  which  rivers  flow;  but  whoso  shall   turn  back,  he  will 

chastise  him  with  a  grievous  chastisement.      Now  God  was  well 

pleased  with  the  true  believers,  when  they  sware  fidelity  to  thee 

under  the  tree'';  and   he  knew  that  which  was   in   their  hearts; 

wherefore  he  sent  down  on  them  tranquillity  of  mind%  and  re- 

a  viz.  In  the  expedition  of  Khaibar.  The  prophet  returned  from  al  Hodeibiya  m 
Dhu'lhajja,  in  the  sixth  year  of  the  Hejra,  and  staid  at  Medina  the  remainder  of  that 
month  and  the  beginning  of  Moharram,  and  then  set  forward  against  the  Jews  of 
Khaibar,  with  those  only  who  had  attended  him  to  al  Hodeibiya  ;  and  having  made 
himself  master  of  the  place,  and  all  the  castles  and  strong  holds  in  that  terrilory(l), 
took  spoils  to  a  great  value,  which  he  divided  among  them  who  were  present  at  that 
expedition,  and  none  else(2). 

b  Which  was  his  promise  to  those  who  attended  the  prophet  to  al  Hodeibiya,  that 
he  would  make  them  amends  for  their  missing  of  the  plunder  of  Mecca  at  that  time, 
by  giving  them  that  of  Khaibar  in  lieu  thereof  Some  think  the  woid  here  intended 
to  be  that  passage  in  the  9th  chapter(3).  Ye  shall  not  go  forth  with  me  for  the 
future,  &c.  which  yet  was  plainly  revealed  long  after  the  taking  of  Khaibar,  on  occa- 
sion of  the  expedition  of  Tabuc(4). 

c  These  were  Banu  Honeifa,  who  inhabited  al  Yamama,  and  were  the  followers 
of  Moseilama,  Mohammed's  competitor;  or  any  other  of  those  tribes  which  aposta- 
tized from  Mohammedism(5):  or,  as  others  rather  suppose,  the  Persians,  or  the 
Greeks(6). 

*  "  Ye  shall  make  war  against  them  until  they  shall  have  embraced  Islamism." — 
Savary. 

d  Mohammed,  when  at  al  Hodeibiya,  sent  Jawwas  Ebn  Omeyya,  the  Khozaite, 
to  acquaint  the  Meccans  that  he  was  come  with  a  peaceable  intention,  to  visit  the 
temple  ;  but  they,  on  some  jealousy  conceived,  refusing  to  admit  him,  the  prophet 
sent  Othman  Ebn  Affan,  whom  they  imprisoned,  and  a  report  ran  that  he  was  slain : 
whereupon  Mohammed  called  his  men  about  him,  and  they  took  an  oath  to  be  faith- 
ful to  him,  even  to  death  ;  during  which  ceremony  he  sat  under  a  tree,  supposed  by 
some  to  have  been  an  Egyptian  thorn,  and  by  others  a  kind  of  lote-tree(7). 

e     The  original  word  is  Safdnat,  of  which  notice  has  been  taken  elsewhere(S)  . 

(1)  V.  Abulf.  Vit,  Moh.  p.  87,  &c.  (2)  Al  Beidawi,  (3)  Page  388,  Vol.  I. 

(4)  Al  Beidawi.  (5)  Idem.  (6)  Jallalo'ddin.  (7)  Idem,  Al 

Beidawi.    V.  Abulf.  Vit.  Moh.  p.  86.  (8)  In  note  a,  ad  cap.  2,  p.  225,  Vol.  I. 


AL  KORAN. 


297 


warded  them  with  a  speedy  victory%  and  many  spoils  which  they 
took:  for  God  is  mighty  and  wise.    Gon  promised  you  many  spoils 
which  ye  should  take;  but  he  gave  you  these  by  way  of  earnest; 
and  he  restrained  the  hands  of  men   from  you'':  that  the  same 
may  be  a  sign  unto  the  true  believers;  and  that  he  may  guide 
you  into  the  right  way.     And  he  also  proyniseth  you  other  spoils^ 
which  ye  have  not  yet  been  able  to  take:  but  now  hath  God  en- 
compassed them /or  yozi;  and  God   is  almighty.      If  the  unbe- 
lieving Mcccans  had  fought  against  you,  verily  they  had  turned 
their  backs  ;  and  they  would  not  have  found  a  patron  or  protect- 
or :  according  to  the  ordinance  of  God,  which  hath  been  put  in 
execution  heretofore  against  opposers  of  the  prophets  ;  for  thou 
shalt  not  find  any  change  in  the  ordinance  of  God.     It  was  he 
who  restrained  their  hands  from  you,  and  your  hands  from  them, 
in  the  valley  of  Mecca  ;  after  that  he  had  given  you  the  victory 
over  them*^:  and  God  saw  that  which  ye  did.     These  are  they 
who  believed  not,  and  hindered  you  from  visiting  the  holy  tem- 
ple, and  also  hindered  the  ofiering,  being  detained,  that  it  should 
not  arrive  at  the  place  where  it  ought  to  be  sacrificed''.     Had  it 
not  been  that  ye  might  have  trampled  on  divers  true  believers, 
both  men  and  women,  whom  ye  knew  not,  being  promiscuously 
assembled  with  the  infidels,  and  that  a  crime  might  therefore 
have  lighted  on  you  on  their  account,  without  3/010' knowledge, 
he  had  not  restrained  your  hands  from  them  :  but  this  was 

a  Namely,  the  success  at  Khaibar,  or,  as  some  rather  imagine,  the  taking  of 
Mecca,  &c. 

h  i.  e.  The  hands  of  ihoso  of  Khaibar,  or  of  their  successors  of  the  tribes  of  Asad 
and  Ghatfan;  or  of  the  inhabitants  of  Mecca,  by  the  pacification  of  al  Hodeibiya(l). 

(Mahomet  was  encamped  near  Mecca.  Eighty  of  tiie  idolaters  roamed  round  the 
camp  for  the  purpose  of  liiliing  some  of  his  soldiers  :  they  were  made  prisoners.  He 
pardoned  ihem,  and  restored  them  to  liberty.  His  clemency  conduced  to  establish 
peace  and  concord). — Savary. 

c  Jallaio'ddin  says,  that  fourscore  of  the  infidels  came  privately  to  Mohammed's 
camp  at  al  Hodeibiya,  witii  an  intent  to  surprise  some  of  his  men,  but  were  taken  and 
brought  before  the  prophet,  who  pardoned  them  and  ordered  them  to  be  set  at  liberty : 
and  this  generous  action  was  the  occasion  of  the  truce  struck  up  by  the  Koreish  with 
Mohammed  ;  for  thereupon  they  sent  Sohail  Ebn  Amru  and  some  others  (and  not 
Arwa  Ebn  Masud,  as  is  said,  by  mistake,  in  another  place(2);  for  his  errand  was  an 
actual  defiance),  to  treat  of  peace. 

Al  Beidawi  explains  the  passage  by  another  story :  telling  us  that  Acrenia  Ebn 
Abi  Jahl  marching  from  Mecca  at  the  head  of  five  hundred  men  to  al  Hodeibiya, 
Mohammed  sent  against  him  Khaled  Ebn  al  Walid,  with  a  dctatchment,  who  drove 
the  infidels  back  to  the  innermost  part  of  Mecca  (as  the  word  hero  translated  valley 
properly  signifies),  and  then  left  them,  out  of  respect  to  the  place. 

d  Mohammed's  intent,  in  the  expedition  of  al  Hodeibiya,  being  only  to  visit  the 
temple  of  Mecca  in  a  peaceable  manner,  and  to  offer  a  sacrifice  in  the  valley  of  Miua, 
according  to  the  established  rite,  he  carried  beasts  with  him  for  that  purpose,  but 
was  not  permitted  by  the  Koreish  either  to  enter  the  temple,  or  to  go  to  Mina. 

(1)  Al  Beidawi.  (2)  See  the  Prelim.  Disc.  $  2,  p.  69,  Vol.  I. 

Vol.  II.— 2  N 


298  AL  KORAN. 

done,  that  God  might  lead  whom  he  pleaseth  into  his  mercy.  If 
they  had  been  distinguished  from  one  another,  we  had  surely 
chastised  such  of  them  as  believed  not,  with  a  severe  chastisement. 
When  the  unbelievers  had  put  in  their  hearts  an  affected  j)recise- 
ness,  the  preciseness  of  ignorance,  and  God  sent  down  his  tran- 
quillity on  his  apostle  and  on  the  true  believers'** ;  and  firmly 
fixed  in  them  the  word  of  piety'',  and  they  were  the  most  worthy 
of  the  same,  and  the  most  deserving  thereof :  for  God  knoweth 
all  things.  Now  hath  God  in  truth  verified  unto  his  apostle  the 
vision'',  ivherein  he  said,  Ye  shall  surely  enter  the  holy  temple 
of  Mecca,  if  God  please,  in  full  security  ;  having  your  heads 
shaved,  and  your  hair  cut'*:  ye  shall  not  fear  :  for  God  knoweth 
that  which  ye  know  not ;  and  he  hath  appointed  you,  besides 
this,  a  speedy  victory'^.  //  is  he  who  hath  sent  his  apostle  with 
the  direction,  and  the  religion  of  truth  ;  that  he  may  exalt  the 

a  This  passage  was  occasioned  by  the  stiffness  of  Sohail  and  his  companions,  in 
wording  the  treaty  concluded  with  Mohammed  :  for  when  the  prophet  ordered  Ali  to 
begin  with  the  form,  In  the  name  of  the  most  7nerciful  God,  they  objected  to  it, 
and  insisted  that  he  should  begin  with  this,  In  thy  name,  O  God;  which  Moham- 
med submitted  to,  and  proceeded  to  dictate,  These  are  the  conditions  onwhich  Mo- 
hammed, the  apostle  of  God,  has  made  peace  with  those  of  Mecca ,-  to  this  Sohail 
again  objected,  saying.  If  we  had  acknowledged  thee  to  he  the  apostle  of  God,  we 
had  not  given  thee  any  opposition  ;  whereupon  Mohammed  ordered  Ali  to  write, 
as  Sohail  desired.  These  are  the  conditions  which  Mohammed,  the  son  of  Mdal- 
lah,  &c.  But  the  Moslems  were  so  disgusted  thereat,  that  they  were  on  the  point 
of  breaking  off  the  treaty,  and  had  fallen  on  the  Meccans,  had  not  God  appeased  and 
calmed  their  minds;  as  it  follows  in  the  text{l). 

The  terms  of  this  pacification  were,  that  there  should  be  a  truce  for  ten  years  ;  ^t 
any  person  might  enter  into  league  either  with  Mohammed,  or  with  the  Koreish,  as 
he  should  think  fit ;  and  that  Mohammed  should  have  the  liberty  to  visit  the  temple 
of  Mecca  the  next  year,  for  three  days(2). 

*  "  While  the  idolaters  cherished  in  their  hearts  the  fury  »f  a  blind  fanaticism, 
God  sent  peace  unto  the  prophet  and  unto  the  believers." — Savary. 

b  i.  e.  The  Mohammedan  profession  of  faith,  or  the  Bismillah,  and  the  words 
Mohammed,  the  apostle  of  God;  which  were  rejected  by  the  infidels. 

c  Or  dream  which  Mohammed  had  at  Medina,  before  he  set  out  for  al  Hodeibiya ; 
wherein  he  dreamed  that  he  and  his  companions  entered  Mecca  in  security,  with  their 
heads  shaven,  and  their  hair  cut.  This  dream,  being  imparted  by  the  prophet  to  his 
followers,  occasioned  a  great  deal  of  joy  among  them;  and  they  supposed  it  would 
be  fulfilled  that  same  year :  but  when  they  saw  the  truce  concluded,  which  frustrated 
their  expectation  for  that  time,  they  were  deeply  concerned ;  whereupon  this  pas- 
sage was  revealed  for  their  consobuion,  confirming  the  vision,  which  was  not  to  be 
fulfilled  till  the  year  after,  when  Mohammed  performed  the  visitation  distinguished 
by  the  addition  of  aZ  Kuda,  or  completion,  because  he  then  completed  (he  visitation 
of  the  former  year,  when  the  Koreish  not  permitting  him  to  enter  Mecca,  he  was 
obliged  to  kill  his  victims,  and  to  shave  kimself  at  al  Hodeibiya(.S). 

d    i.  e.  Some  being  shaved,  and  others  having  only  their  hair  cut. 

e    -viz.  The  taking  of  Khaibar. 

(I)  Al  Beidawi.     V.  Abulf.  Vit.  Mob.  p.  87.  (2)  lidem.  (3)  Al  Beidawi, 

Jallalo'ddin.     V.  Abulf.  Vit.  Moh.  p.  84,  87. 


AL  KORAN.  299 

same  above  every  religion  :  and  God  is  a  sufTicient  witness  here- 
of. Mohammed  is  the  apostle  of  God  :  and  those  who  are  with 
him  arc  fierce  against  the  unbelievers,  but  compassionate  towards 
one  another.  Thou  mayest  see  them  bowing  down,  prostrate, 
seeking  a  recompense  from  God,  and  his  good  will.  Their  signs 
ffre  in  their  faces,  being  vc\'ax\%  oi  frequent  prostration*.  This 
is  their  description  in  the  pentateuch,and  their  description  in  the 
gospel :  they  are  as  seed  which  putteth  forth  its  stalk,  and 
strengtheneth  it,  and  swelleth  in  the  ear,  and  riseth  upon  its 
stem  ;  giving  delight  unto  the  sower.  Such  are  the  Moslems 
described  to  be  :  that  the  infidels  may  swell  with  indignation  at 
them.  God  hath  promised  unto  such  of  them  as  believe,  and  do 
good  works,  pardon  and  a  great  reward. 


CHAPTER  XLIX. 

Intitled,  The  Inner  Apartments  j  revealed  at  Medina. 

r 

In  the  name  of  the  most  merciful  God. 

O  TRUE  believers,  anticipate  not  any  matter  in  the  sight  of 
God  and  his  apostle"":  and  fear  God  ;  for  God  both  heareth  and 
knoweth.  0  true  believers,  raise  not  your  voices  above  the 
voice  of  the  prophet'';  neither  speak  loud  unto  him  in  discourset, 
as  ye  speak  loud  unto  one  another,  lest  your  works  become  vain, 
and  ye  perceive  it  not.  Verily  they  who  lower  their  voices  in 
the  presence  of  the  apostle  of  God  are  those  whose  hearts  God 
hath  disposed  unto  piety  :  they  shall  obtain  pardon,  and  a  great 
reward.  ,/Is  to  those  who  call  unto  thee  from  without  the  inner 
apartments*^;  the  greater  part  of  them  do  not  understand  the  re- 

*  "  The  marks  of  their  piety  appear  on  their  faces." — Savary. 

a  That  is,  do  not  presume  to  give  your  own  decision  in  any  case,  before  ye  have 
received  the  judgment  of  God  and  his  apostle. 

b  This  verse  is  said  to  have  been  occasioned  by  a  dispute  between  Abu  Beer  and 
Omar,  concerning  the  appointing  of  a  governor  of  a  certain  place  ;  in  which  they 
raised  their  voices  so  high,  in  the  presence  of  the  apostle,  that  it  was  tliought  proper 
to  forbid  such  indecencies  for  the  future(l). 

t  "  Speak  not  unto  him  with  that  familiarity  which  ye  use  unto  each  other." — 
Savary. 

c  These,  they  say,  were  Oyeyna  Ebn  Iloscin,  and  al  Akra  Ebn  Habes;  who 
wanting  to  speak  with  Mohammed,  when  he  was  sleeping  al  noon  in  his  women's 
apartment,  had  the  rudeness  to  call  out  several  iimcs,  Mohammed,  come  forth  to 
us(2). 

(1)  Jallalo'ddin.  (2)  Al  Beidawi. 


300  AL  KORAN. 

sped  due  to  thee*.  If  they  wait  with  patience,  until  thou  come 
forth  unto  them,  it  will  certainly  be  better  for  them  :  but  God  is 
inclined  to  forgive,  and  n^nrciful.  0  true  believers,  if  a  wicked 
man  come  unto  you  with  a  talc,  inquire  strictly  into  the  truth 
thereof;  lest  ye  hurt  people  through  ignorance,  and  afterwards 
repent  of  what  ye  have  done":  and  know  that  the  apostle  of  God 
is  among  you  :  if  he  should  obey  you  in  many  things,  ye  would 
certainly  be  guilty  of  a  crime,  in  leading  him  into  a  mistake. 
But  God  hath  made  the  faith  amiable  unto  you,  and  bath  pre- 
pared the  same  in  your  hearts  ;  and  hath  rendered  infidelity,  and 
iniquity,  and  disobedience  hateful  unto  you.  These  are  they  who 
walk  in  the  right  way;  through  mercy  from  God,  and  grace:  and 
God  is  knowing,  «w^  wise.  If  two  parties  of  the  believers' contend 
with  one  another,  do  ye  endeavour  to  compose  the  matter  between 
them:  and  if  the  one  of  them  offer  an  insult  unto  the  other,  fight 
against  that  party  which  offered  the  insult,  until  they  return 
unto  the  judgment  of  God  ;  and  if  they  do  return,  make  peace 
between  them  with  equity:  and  act  with  justice  ;  for  God  lovcth 
those  who  act  justly**.  Verily  the  true  believers  are  brethren  : 
wherefore  reconcile  your  brethren  ;  and  fear  God,  that  ye  may 
obtain  mercy.  0  true  believers,  let  not  men  laugh  other  men  to 
scorn  ;  who  peradventure  may  be  better  than  themselves  ;  nei- 
ther lei  women  laugh  other  women  to  scorn  ;  who  may  possibly 
be  better  than  themselves.  Neither  defame  one  another  ;  nor 
call  one  another  by  opprobrious  appellations.     An  ill  name  it  is 

"*  "  The  interior  of  thy  dwelling  is  a  sanctuary(l):  they  who  violate  it  by  calling 
unto  thee  are  deficient  in  the  respect  which  they  owe  to  the  interpreter  of  heaven." 
— Savary. 

a  This  passage  was  occasioned,  it  is  said,  by  the  following  accident.  AI  Walid 
Ebn  Okba  being  sent  by  Mohammed  to  collect  the  alms  from  the  tribe  of  al  Mosta- 
lek,  when  he  saw  them  come  out  to  meet  him  in  great  numbers,  grew  apprehensive 
they  designed  Idm  some  mischief,  because  of  past  enmity  between  him  and  them  in 
the  lime  of  ignorance,  and  immediately  turned  back,  and  told  the  prophet  they  re- 
fused to  pay  their  alms,  and  attempted  to  kill  him  ;  upon  which  Mohammed  was 
thinking  to  reduce  them  by  force  :  but  on  sending  Khaled  Ebn  al  Walid  to  them, 
he  found  his  former  messenger  had  wronged  them,  and  that  they  continued  in  their 
obedience(2). 

b  This  verse  is  supposed  to  have  been  occasioned  by  a  fray,  which  happened  be- 
tween the  tribes  of  al  Aws  and  al  Khazraj.  Some  relate,  that  the  prophet  one  day 
riding  on  an  ass,  as  he  passed  near  Abdallah  Ebn  Obba,  the  ass  chanced  to  stale,  at 
which  Ebn  Obba  stopped  his  nose  ;  and  Ebn  Rawaha  said  to  hira.  By  God,  the  piss 
of  his  ass  smells  sweeter  than  thy  tnusk  ;  whereupon  a  quarrel  ensued  between  their 
followers,  and  they  came  to  blows,  though  they  struck  one  another  only  with  their 
hands  and  slippers,  or  with  palm.-branches(3). 

(1)  (Cy  the  interior  is  to  be  understood  the  women's  apartment,  to  wliich  the  Arabs 
givt;  the  name  of  Harem  (the  forbidden  place).  Only  the  husband  is  allowed  to  enter 
it :  be  usiiidly  passes  the  ariernoon  there,  in  the  midst  of  his  wives  and  children,  nnil 
dislikes  to  be  called  out  of  it). — Savary. 

(3)  Al  Beidawi,  Jallal.  (3)  lidetn. 


AL  KORAN.  301 

to  be  charged  ivilh  wickedness,  aher  having  embraced  the  faith  : 
and  whoso  repenteth  not,  they  will  be  the  unjust  doers^      0  true 
believers,  carefully  avoid  entertaining  a  suspicion  of  another  : 
for  some  suspicions  are  a  crin:ie.     Inquire  not  too  curiously  into 
other  mcn\<i  failings  :  neither  let  the  one  of  you  speak  ill  of 
another  in  his  absence.      Would  any  of  you  desire  to  cat  the  flesh 
of   his  dead    brother?     Surely  ye   would   abhor  it.      And   fear 
God  ;  for  God  is  easy  to  be  reconciled,  and  merciful.     0  men, 
verily  we  have  created  you  of  a  male  and  female  ;  and  we  have 
distributed  you  into  nations,  and  tribes,  that  ye  might  know  one 
another.     Verily  the  most  honorable  of  you,  in  the  sight  of  God, 
is  the  most  pious  of  you  :  and  God  is  wise  and  knowing.     The 
Arabs  of  the  desert^  say.   We  believe.     Answer,  Ye  do  by  no 
means  believe  ;  but  say,  We  have  embraced  Islam'^  :  for  the  faith 
hath  not  yet  entered  into  your  hearts*.     If  ye  obey  God  and  his 
apostle,  he  will  not  defraud  you  of  any  part  of  the  merit  of  your 
works  :  for  God  is  inclined  to  forgive,  and  merciful.     Verily  the 
true  believers  are  those  only  who  believe  in  God  and  his  apostle, 
and  afterwards  doubt  not ;  and  who  employ  their  substance  and 
their  persons  in  the  defence  of  God's  true  religion  :  these  are  they 
who  speak  sincerely.    Say,  Will  ye  inform  God  concerning  your 
religion*'  ?    But  God  knovveth  whatever  is  in  heaven  and  in  earth: 
for  God  is  omniscient.  They  upbraid  thee  that  they  have  embraced 
Islam,     Answer,  Upbraid  me  not  with  your  having  embraced 
Islam  :  rather  God  upbraideth  you,  that  he  hath  directed   you  to 
the  faith'' ;  if  ye  speak  sincerely!.     Verily  God   knoweth  the 
secrets  of  heaven  and  earth  ;  and  God  beholdeth  that  which  ye  do, 

a  It  li  saiJ  that  this  verse  was  revealed  on  account  of  Safiya  Bint  Hoyai,  one  of 
the  prophet's  wives ;  who  came  to  her  husband  and  complained  that  the  women  said 
to  her,  O  thou  Jewess,  the  daughter  of  a  Jew  and  of  a  Jewess  ;  to  which  he  an- 
swered, Canst  thou  not  say,  Jlaron  is  my  father,  and  Moses  is  my  uncle,  and 
Mohammed  is  my  husbajid{\)  ? 

b  These  were  certain  of  the  tribe  of  Asad,  who  came  to  Medina  in  a  year  of 
scarcity,  anil  having  professed  Mohammedism,  told  the  prophet  that  they  had  brought 
all  their  goods  and  their  families,  and  would  not  oppose  him,  as  some  other  tribes 
liad  done  :  and  this  ihey  said  to  obtain  a  part  of  the  alms,  and  to  upbraid  him  with 
their  having  embraced  his  religion  and  party(2). 

c  That  is,  ye  are  not  sincere  believers,  but  outward  professors  only  of  the  true 
religion. 

*  (The  distinction  which  the  Mahometans  make  between  faith  and  Islamism  is 
that  the  one  is  the  internal  belief,  and  the  other  the  external  sign  of  that  belief  by 
religious  acts). — Savary. 

d    i.  e.  Will  ye  pretend  to  deceive  him,  by  saying  ye  are  true  believers? 

e  The  obligation  being  not  on  God's  side,  but  on  yours,  for  that  he  has  favoured 
you  so  far  as  to  guide  you  into  the  true  faith,  if  ye  arc  sincere  believers. 

f  "  They  return  thanks  unto  thee  for  having  embraced  Islfiniism.  Say  to  them. 
His  religion  cometh  not  from  me  ;  it  is  the  gilt  of  Heaven  :  he  will  lead  you  if  your 
hearts  be  sincere." — Savary. 

(1)  AlHcid.-iwi.     ScePrid.  Lifoof  Mahom.p.  Ul.kc.  (2)  Idem. 


303  AL  KORAN. 


CHAPTER  L. 

InTITLED  K.  ;  REVEALED  AT  MeCCA. 

In  the  name  of"  the  most  merciful  God. 

K."  By  the  glorious  Koran  :  verily  they  wonder  that  a 
preacher  from  among  themselves  is  come  unto  them  ;  and  the 
unbelievers  say,  This  is  a  wonderful  thing  :  after  we  shall  be  dead, 
and  become  dust,  shall  ive  return  to  life  ?  This  is  a  return  re- 
mote/"row  thought.  Now  we  know  what  the  earth  consumeth 
of  them  ;  and  with  us  is  a  book  which  keepeth  an  account  there- 
of. But  they  charge  falsehood  on  the  truth,  after  it  hath  come 
unto  them  :  wherefore  they  are  plunged  in  a  confused  business''*. 
Do  they  not  look  up  to  the  heaven  above  them,  and  consider  how 
we  have  raised  it  and  adorned  it ;  and  that  there  are  no  flaws 
therein  ?  We  have  also  spread  forth  the  earth,  and  thrown  there- 
on mountains  firmly  rooted*^  :  and  we  cause  every  beautiful  kind 
of  vegetables  to  spring  up  therein  ;  for  a  subject  of  meditation, 
and  an  admonition  unto  every  man  who  turneth  unto  us.  And 
we  send  down  rain  as  a  blessing  from  heaven,  whereby  we  cause 
gardens  to  spring  forth,  and  the  grain  of  harvest,  and  tall  palm- 
trees  having  branches  laden  with  dates  hanging  one  above  an- 
othert,  as  a  provision  for  mankind  ;  and  we  thereby  quicken  a 

a  Some  imagine  (hat  this  litter  is  designed  to  express  the  mountain  Kaf,  which 
several  eastern  writers  fancy  encompasses  the  whole  world(l).  Others  say  it  stands 
for  Kada  al  amr,  \.  e.  The  matter  is  decreed,  viz.  the  chastisement  of  the  iafidels(2). 
See  the  Prelim.  Disc.  §  III.  p.  75,  &c.  Vol.  I. 

b  Not  knowing  wliat  certainly  to  afRrin  of  the  Koran ;  calling  it  sometimes  a 
piece  of  poetry,  at  other  times  a  piece  of  sorcery,  and  at  other  times  a  piece  of  di- 
vination, &c. 

*  "  The  spirit  of  confusion  hath  seized  upon  them (3). — Savary. 

c     See  chap.  16,  p.  57,  and  chap.  31,  p.  201,  Vol.  II. 

t  (The  date-tree  produces  three  or  four  large  clusters,  which  rise  from  the  summit 
of  the  tree,  and  hang  round.  They  are  formed  of  small  branches,  long  and  flexible, 
from  which  hang  the  dates.  These  clusters  will  sometimes  weigh  as  much  as  a  hun- 
dred and  twenty  pounds.  The  date  is  at  first  of  a  deep  green  :  as  it  ripens,  it  turns 
red,  and  it  becomes  blackish  when  it  is  ripe.  This  fruit,  which  is  of  a  sugary  and 
agreeable  taste,  loses  much  by  drying). — Savary. 

(I)  V.  D'Herbel.  Bibl.  Orient.  Art.  Caf.  (2)  Al  Beidawi,  Jallal. 

(3)  The  unbelievers  pretend  that  Mahomet  was  a  magician,  and  the  Koran  a  book  of 
magic  ;  others  that  he  was  a  poet,  and  the  Ivoran  a  book  of  poetry.  The  last  reproach 
is  not  wholly  unfounded  :  the  whole  of  the  Koran  is  written  in  verses.  The  first  chap- 
ters are  in  rhymed  prose  ;  and  a  part  of  the  last  in  verse.  Mahomet  has  displayed  in 
his  work  all  the  treasures  of  eloquence  and  poetry). — Savari/. 


AL  KORAN.  .'303 

dead  country  :  so  shall  be  the  coming  forth  of  the  dead  from 
their  graves.     The  people  of  Noah,  and  those  who  dwelt  at  Al 
Rass",  and  Tliamud,  and  Ad,  and  Pharaoh,  accused  the  prophets 
of  imposture  before  the  Meccans  ;  and  also  the  brethren  of  Lot, 
and  the  inhabitants  of  the  wood  near  Midian* ,  and  the  people  of 
Tobba''  :  ail  tliese  accused  the  apostles  of  imposture  ;  wherefore 
the  judgments  which  I  threatened  were  justly  inflicted  on  them. 
Is  our  power  exhausted  by  the  first  creation  ?     Yea  ;  they  are  in 
a  perplexity,  because  of  a  new  creation  ivhicJi  is  foretold  them, 
namely,  the  raising  of  the  dead.     We   created   man,  and  we 
know  what  his  soul  whispereth  within  him  ;  and  we  are  nearer 
unto  him  than  Aw  jugular  vein.      When  the  two  angels  deputed 
to  take  account  of  a  man^s  behaviour,  take  an  account  thereof; 
one  silting  on  the  right  hand,  and  the  other  on  the  left  :  he  utter- 
eth  not  a  word,  but  there  is  with  him  a  watcher,  ready  to  note  if^. 
And  the  agony  of  death  shall  come  in  truth:  this,  O  man,  is  what 
thou  soughtest  to  avoid.     And  the  trumpet  shall  sound:  \\\\?,will 
be  the  day  which  hath  been  threatened.      And  every  soul  shall 
come;  and  therewith   shall  be  a  driver  and   a  witness.'*!     Jlnd 
the  former  shall  say  unto  the  ?ni6e/ieyer,  Thou  wast  negligent 
heretofore  of  this  day:  but   we  have  removed   thy  veil  from  off 
thee;  and  tliy  sight  is  become  piercing  this  day.      And  his  com- 
panions sliall  say,  Tliis  is  what  is  ready  with  me  to  be  attested. 
Jlnd  God  shall  say,  Cast  into  hell  every  unbeliever,  and  perverse 
person,   and  every  one  who  forbade    good,   and  every   trans- 
gressor, and  doubter  of  the  faith,  who  set  up  another  god  with 
the   true  Gobj    and    cast   him   into   a  grievous   torment,     liis 


a    See  chap.  25,  p.  158,  Vol.  II. 

*  "  The  inhabitants  of  Aieica." — Savory. 

b     See  chap.  44,  p.  2S2,  Vol.  II.    . 

c  The  intent  of  the  pas.sage  is  to  exalt  the  oniniscience  of  God  ;  who  wants  not 
the  information  of  the  guardian  angels,  though  heh.is  thought  fit,  in  his  wisdom,  to 
give  tiiem  that  employment  :  for  if  they  are  so  exact  as  to  write  down  every  word 
which  falls  from  a  man's  mouth,  how  can  we  hope  to  escape  the  observation  of  him 
who  sees  our  inmost  thoughts  .' 

The  Mohammedans  have  a  tradition  that  the  angel  who  notes  a  man's  good  ac- 
tions has  the  command  over  him  who  notes  his  evil  actions;  and  that  when  a  man 
does  a  good  action,  the  angel  of  the  right  hand  writes  it  down  ten  times,  and  when 
he  commits  an  ill  action,  the  same  angel  says  to  the  angel  of  the  left  hand,  Forbear 
setting  it  doivn  for  seven  hours;  peradventure  he  may  pray,  or  may  ask  par- 
don{l). 

d  i.  e.  Two  angels,  one  acting  as  a  serjeant,  to  bring  every  person  before  the  tri- 
bunal ;  and  the  other  prepared  as  a  witness,  to  testify  either  for  or  against  him.  Some 
say  the  former  will  be  the  guardian  angel  who  took  down  his  evil  actions,  and  the 
other  the  angel  who  took  down  his  good  actions(2). 

t  "  Every  man  shall  present  himself  there  with  a  guide,  and  with  a  witness." — 
Savary. 

(1)  AlBeidawi.  (2)  Idem. 


304  AL  KORAN. 

companion*  shall  say,  0  Lord,  I  did  not  seduce  him;  but  lie 
was  in  a  wide  errorK  God  shaW  say,  Wrangle  not  in  my  presence: 
since  I  threatened  you  beforehand  with  the  torments  which  ye 
now  sec  prepared  for  you.  The  sentence  is  not  changed  with 
me:  neither  do  I  treat  my  servants  unjustly.  On  that  day  we 
will  say  unto  hell.  Art  thou  full  ?  and  it  shall  answer,  Is  there 
yet  any  addition*^  ?  And  paradise  shall  be  brought  near  unto  the 
pious;  and  it  shall  he  said  unto  them,  This  is  what  ye  have  been 
promised;  unto  every  one  who  turned  himself  unto  God,  and 
kept  his  comniandm,ents ;  who  feared  the  Merciful  in  secret,  and 
came  unto  him  with  a  converted  heart:  enter  the  same  in  peace: 
this  is  the  day  of  eternity.  Therein  shall  they  have  whatever 
they  shall  desire;  and  there  will  be  a  superabundant  addition  of 
bliss  with  US'*.  How  many  generations  have  we  destroyed  before 
the  Meccans,  which  were  more  mighty  than  they  in  strength  ? 
Pass,  therefore,  through  the  regions  q/"/Ae  earth,  and  see  whether 
there  be  any  refuge  from  our  vengeance.  Verily  herein  is  an 
admonition  unto  him  who  hath  a  heart  to  understand,  or  giveth 
ear,  and  is  present  with  an  attentive  mind.  We  created  the 
heavens  and  the  earth,  and  whatever  is  between  them,  in  six 
days:  and  no  weariness  affected  us"^.  Wherefore  patiently  suffer 
what  they  say*";  and  celebrate  the  praise  of  thy  Lord  before 
sunrise,  and  before  sunset,  and  praise  him  m  some  part  of  the 
night:  and  perforin  the  additional  parts  of  worships*.  And 
hearken  unto  the  day  whereon  the  crier  shall  call  m^en  to  judg- 

a    viz.  The  devil  which  shall  be  chained  to  him. 

b  This  will  be  the  answer  of  the  devil,  whom  the  wicked  person  will  accuse  as 
his  seducer :  for  the  devil  has  no  power  over  a  man,  to  cause  him  to  do  evil,  any 
otherwise  than  by  suggesting  what  is  agreeable  to  his  corrupt  inclinations(l ). 

c  i.  e.  Are  there  yet  any  more  condemned  to  this  place ;  or  is  my  space  to  be  en- 
larged and  rendered  more  capacious  to  receive  them  ? 

The  commentators  suppose  hell  will  be  quite  filled  at  the  day  of  judgment,  accord- 
ing to  that  repeated  expression  in  the  Koran,  Verily  I  will  fill  hell  with  you,  &c. 

d     See  the  Prelim.  Disc.  §  IV.  p.  110,  Vol.  I. 

e  This  was  revealed  in  answer  to  the  Jews,  who  said  that  God  rested  from  his 
work  of  creation  on  the  seventh  day,  and  reposed  himself  on  his  throne,  as  one 
ftUigued(2). 

f  viz.  Either  what  the  idolaters  say,  in  denying  the  resurrection  ;  or  the  Jews,  in 
speaking  indecently  of  God. 

g  These  are  the  two  inclinations  used  after  the  evening  prayer,  which  are  not  ne- 
cessary, or  of  precept,  but  voluntary,  and  of  supererogation,  and  may  therefore  be 
added,  or  omitted,  indifferently. 

*  "  Make  known  his  praise  at  the  beginning  of  the  night,  and  accomplish  the 
adoration"(3). — Savary. 

(1)  See  chap,  14,  p.  47,  &c.  Vol.  II.  (2)  Al  Beidawi,  Jallalo'ddin. 

(3)  (By  these  words  is  to  be  understood  the  prayer  called  el  ache,  that  is,  of  the  sup- 
per, which  is  repeated  about  two  hours  after  sunset.  Marracci  is  mistaken  in  sup- 
posing that  these  words  signify  genujtexiona  which  are  not  prescribed  by  the  law. 
Marracci,  p.  673). — Savary. 


AL  KORAN.  305 

meni  from  a  near  place":  the  tlay  whereon  they  shall  hear  the 
\o\ce  of  the  trumpet  in  truth:  this  luill  be  the  tlay  of  men^s 
coming  forth  fro7n  their  gi'aves:  we  give  life,  and  we  cause  to 
die;  and  unto  us  shall  be  the  return  of  all  creatures:  the  day 
whereon  the  earth  shall  suddenly  cleave  in  sunder  over  them. 
^\\\%will  be  an  assemhly  easy  for  us  to  assemble.  We  well 
know  what  the  unbelievers  say;  and  thouar/  not  sent  to  compel 
them  forcibly  Vo  the  faith.  Wherefore  warn,  by  the  Koran, 
him  who  feareth  my  threatening. 


CHAPTER   LI. 

Intitled,  The  Dispersing  ;  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

By  the  winds  dispersing  and  scattering  the  dusf^*;  and  by  the 
clouds  bearing  a  load  of  raiyi";  by  the  ships  running  swiftly  in 
the  sea'^;  and  by  the  angels  who  distribute  things  necessary  for 
the  support  of  all  creatures^^ :  verily  that  wherewith  ye  are 
threatened  is  certainly  true;  and  the  last  judgment  will  surely 
come.  By  the  heaven  furnished  with  paths*";  ye  widely  differ 
in  what  ye  says^.  He  will  be  turned  aside  from  the  faith,  who 
shall  be  turned  aside  by  the  divine  decree.  Cursed  be  the  liars; 
who  ivade  in  deep  waters  of  ignorance,  neglecting  their  salva- 

a  That  is,  from  a  place  whence  every  creature  may  equally  hear  the  call.  This 
place,  it  is  supposed,  will  be  the  mountain  of  the  temple  of  Jerusalem,  which  some 
fancy  to  be  nigher  heaven  than  any  other  part  of  the  earth  ;  whence  Israfil  will  sound 
the  trumpet,  and  Gabriel  will  make  the  following  pioclamation,  O  ije  rotten  hones, 
and  torn  flesh,  and  dispersed  hairs,  God  commandeih  you  to  be  gathered  together 
to  judginenl[\). 

b     Or,  By  the  women  who  bring  forth  or  scatter  children,  &c. 

"  "  I  swear  by  the  breath  of  the  impetuous  winds." — Savary. 

c  Or,  By  the  women  bearing  a  burthen  in  their  womb,  or  the  winds  bearing  the 
clouds,  &c. 

d  Or,  By  the  winds  passing  swiftly  in  the  air,  or  the  stars  moving  swiftly  in 
their  courses,  &c. 

e     Or,  By  the  winds  which  distribute  the  rain,  &c. 

t  "  By  the  angels  who  execute  the  decrees  of  Heaven." — Savary. 

f  I.  e.  The  paths  or  orbs  of  the  stars;  or  the  streaks  which  appear  in  the  sky  like 
paths,  being  thin  and  extended  clouds. 

g  Concerning  Mohammed,  or  the  Koran,  or  the  resurrection  and  day  of  judgment ; 
speaking  vaiiously  and  inconsistently  of  them. 

(1)  Al  Beidawi,  Jallalo'ddin. 

Vol.  II.— 2  0 


306  AL  KORAN. 

Hon*.  They  ask,  When  loill  the  day  of  judgment  come  ?  On 
that  day  shall  they  be  burned  in  hell  fire;  and  if.  shall  be  said 
unto  them,  Taste  your  punishment;  this  is  what  ye  demanded 
to  be  hastened.  But  the  pious  shall  dwell  among  gardens  and 
fountains,  receiving  that  which  their  Lord  shall  give  them; 
because  they  were  righteous  doers  before  this  day.  They  slept 
but  a  small  part  of  the  nighf*;  and  early  in  the  morning  they 
asked  pardon  of  God:  and  a  due  portion  of  their  wealth  was 
given  unto  him  who  asked,  and  unto  him  who  was  forbidden  by 
sham.e  to  ask.  There  are  signs  of  the  divine  power  and  good- 
ness in  the  earth,  unto  men  of  soimd  understanding;  and  also  in 
your  own  selves:  will  ye  not  therefore  consider  ?  Your  sustenance 
is  in  the  heaven;  and  also  that  which  ye  are  promised**.  Where- 
fore by  the  Lord  of  heaven  and  earth  I  swear  that  this  is  cer- 
tainly the  truth;  according  to  what  ye  yourselves  speaks  Hath 
not  the  story  of  Abraham's  honoured  guests'^  come  to  thy  know- 
ledge ?  When  they  went  in  unto  him,  and  said,  Peace:  he 
answered.  Peace;  saying  within  himself,  These  are  unknown 
people.  And  he  went  privately  unto  his  family,  and  brought  a 
fatted  calf.  And  he  set  it  before  them,  and  ivhen  he  saiv  they 
touched  it  not,  he  said.  Do  ye  not  eat  ?  And  he  began  to  enter- 
tain a  fear  of  them.  They  said,  P'ear  not'":  and  they  declared 
unto  him  the  promise  of  a  wise  youth.  And  his  wife  drew  near 
with  exclamation,  and  she  smote  her  face*^  and  said,  I  am  an  old 

woman,  a/zrf barren.  The  ttn^g-e/i" answered,  Thussaith 
XXVn.    thy  Lord:  verily  he  is  the  wise,  the  knowing.  *    jind 

Abraham  said  unto  them,  What  is  your  errand, 
therefore,  0  messengers  of  God  ?  They  answered,  verily  we 
are  sent  unto  a  wicked  people:  that  we  may  send  down  upon 
them  stones  of  baked  clay,  marked  from  thy  Lord,  for  the 
destruction  of  transgressorst.     And  we   brought  forth  the  true 

*  "  The  liars  shall  perish  :  they  are  buried  in  the  abyss  of  ignorance." — Savanj. 

a     Spending  the  greater  part  in  prayer,  and  religious  meditation. 

b  i.  e.  Your  food  coineth  from  above,  whence  proccedeth  the  change  of  seasons 
and  rain  :  and  your  future  reward  is  also  there,  that  is  to  say,  in  paradise,  which  is 
situate  above  the  seven  heavens. 

c  That  is,  without  any  doubt  or  reserved  meaning,  as  ye  aflBrm  a  truth  unto  one 
another. 

d     See  chap.  11,  p.  17,  and  chap.  15,  p.  53,  Vol.  If. 

e  Some  add,  that  to  remove  Abraham's  fear,  Gabriel,  who  was  one  of  these 
strangers,  touched  the  calf  with  his  wing,  and  it  immediately  rose  up  and  walked  to 
its  dam  ;  upon  which  Abraham  knew  them  (o  be  the  messengers  o(  God(l). 

f  This,  some  pretend,  she  did  for  shame  ;  because  she  feft  her  courses  coming 
upon  her. 

]  "  We  are  about,"  replied  they,  "  to  chastise  an  infamous  people.  We  shall 
cause  to  fall  on  the  guilty  a  shower  of  stones,  on  which  their  names  are  engraven  by 
the  hand  of  the  Lord." — Savary. 

(1)  Al  Eeidawi. 


AL  KORAN.  307 

believers  who  were  in  the  city:  but  wc  found  not  therein  more 
than  one  family  of  Moslems.     And  we  overthrew  the  same,  and 
left  a  sign  therein  unto  those  who  dread  the  severe  chastisement 
of  God.     In   Moses  also  was  a  siffn:  when   we  sent  him  unto 
Pharaoh   with   manifest  power.     But   he  turned  back,  with  his 
princes,  saying,  This  man  is  a  sorcerer,  or  a  madman.     Where- 
fore we  took  him  and  his  forces,  and  cast  them  into  the  sea:  and 
he  was  one  wortliy  of  reprehension.      And  in  the  tribe  of  Ad 
also  was  a  sign:  when  we  sent  against  them  a  destroying  wind"; 
it  touched  not  aught  wlicreon  it  came  but  it  rendered  the  same  as 
a  thing  rotten,  and  reduced  to  dust.      In  Thamud  likewise  tvas 
a  sign:  when  it  was  said  unto  them.  Enjoy  yourselves  for  a  time''. 
But  they  insolently   transgressed   the  command   of  their  Lord: 
wherefore  a  terrible  noise  from  heaven  assailed  them,  while  they 
looked  on*^;  and  they  were  not  able  to  stand  on  their  feet,  neither 
did  they  save  themselves  from  destruction.     And  the  people  of 
Noah  did  toe  destroy  before  these:  for  they  were  a  people  who 
enormously  transgressed"*.     We  have  built  the  heaven  with  might; 
and  we  have  given  it  a  large  extent:  and  we  have  stretched  forth 
the  earth   beneath;  and   how  evenly  have  we  spread  the  same! 
And  of  every  thing  have  we  created  two  kinds"',  that  peradventurc 
ye  may   consider.     Fly,  therefore,  unto   God;   verily  I  am  a 
public  Warner  unto  you,  from  him.     And  set  not  up  another  god 
with  the  true  God:  verily  I  am  a  public  warner  unto  you,  from 
himt.     In  like  manner  there  came  no  apostle  unto  their  predeces- 
sors,  but  they  said,    Tliis  man  is  a   magician,   or  a   madman. 
Have  they  bequeathed  this  behaviour  successively  the  one  to  the 
other?     Yea;   they  are  a  people   who   enormously  transgress^. 
Wherefore  withdraw  from  them;  and  thou  shall  not  6e  blame- 
worthy in  so  doin^.      Yet  continue  to  admonish:  for  admonition 
profiteth  the  true  believers.    I  have  not  created  genii  and  men /or 
any  other  end  than  that  they  should  serve  me.     I  require  not 
any  sustenance  from   them;  neither  will  I  that  they  feed   me. 
Verily  God  is  he  who  provideth  for  all  creatures;  possessed  of 
mighty  power.     Unto  those  who  shall  injure  our  apostle  shall 
be  given  a  portion  like  unto  the  portion  of  those  who  behaved 
like  them  in  times  jmst;  and  they  shall  not  wish  the  same  to  be 

a     See  chap.  7,  p.  344,  &c.  Vol.  I. 

b     i.  e.  For  three  days.     See  chap.  11,  p.  17,  Vol.  II. 

c    For  this  calamity  happened  iu  the  day-time. 

•  "  We  exterminated  the  people  of  Noah,  in  the  midst  of  their  crimes."— Sauari/. 

d  As  for  example  :  male,  and  female  ;  the  heaven,  and  the  earth  ;  the  sun,  and 
the  moon  ;  light,  and  darkness;  plains,  and  mountains,  winter,  and  summer ;  sweet, 
and  bitter,  &c.(l). 

f  "  Give  not  unto  him  an  equal,  or  fear  my  threats." — Savanj. 

{  "  Have  the  people  bequeathed  themselves  uuto  error?  The  people  of  Mecca 
persist  in  their  unbelief."—- Sauary. 

(l)Jallalo'ddin. 


308  AL  KORAN. 


liastenctl.     Wo,  therefore,  to  the  unbelievers,  because  of  their  clay 
with  which  they  are  threatened! 


CHAPTER  Lll. 

Intitled,  The  Mountain  ;  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

By  the  mountain  of  Sinai;  and  by  the  book  written  in  an 
expanded  scroll";  and  by  the  visited  house'';  and  by  the  elevated 
rod  of  heaven;  and  by  the  swelling  ocean:  verily  the  punish- 
ment of  thy  Lord  will  surely  descend;  there  shall  be  none  to 
withhold  it.  On  that  day  the  heaven  shall  be  shaken,  and  shall 
reel;  and  the  mountains  shall  walk  and  pass  away.  And  on  that 
day  wo  be  unto  those  who  accused  GocVs  apostles  of  imposture; 
who  amused  themselves  in  wading  m  vain  disputes  !  On  that 
day  shall  they  be  driven  and  thrust  into  the  fire  of  hell;  audit 
shall  be  said  unto  them,  This  is  the  fire  which  ye  denied  as  a 
fiction.  Is  this  a  magic  illusion  ?  Or  do  ye  not  see  ?  Enter 
the  same  to  be  scorched :  whether  ye  bear  your  torments  patiently, 
or  impatiently,  it  will  be  equal  unto  you:  ye  shall  surely  receive 
the  reward  of  that  which  ye  have  wrought.  But  the  pious  shall 
dwell  amidst  gardens  and  pleasures;  delighting  themselves  in 
what  their  Lord  shall  have  given  them:  and  their  Lord  shall 
ileliver  them  from  the  pains  of  hell.  And  it  shall  be  said  unto 
them,  Eat  and  drink  with  easy  digestion*;  because  of  that  which 
ye  have  wrought:  leaning  on  couches  disposed  in  order:  and  we 
will  espouse  them  unto  virgins  having  large  black  eyes.  And 
unto  those  who  believe,  and  whose  offspring  follow  them  in  the 
faith,  we  will  join  their  offspring  in  paradise:  and  we  will  not 
diminish  unto  them  aught  of  the  merit  of  their  works.      (Every 

a  The  book  here  intended,  according  to  different  opinions,  is  either  the  book  or 
register  wherein  every  man's  actions  are  recorded;  or  thepreserreti  Xahle,  containing 
God's  decrees;  or  tlie  booi<  of  the  law,  which  was  written  by  God,  Moses  hearing 
the  creaking  of  the  pen;  or  else  the  Koran(l). 

b  i.  e.  The  Caaba,  so  much  visited  by  pilgrims  ;  or,  as  some  rather  think,  the 
original  model  of  that  housje  in  heaven,  called  al  Dorah,  which  is  visited  and  com- 
passed by  the  angels,  as  the  other  is  by  men(2). 

*  "  Satiate  yourselves,  it  shall  be  said  unto  ihcm,  with  the  blessings  which  are 
offered  unto  you;  they  are  the  reward  of  your  virtues."— 5arari/. 

(l)AlZamakh.     Al  Beidawi.  (2)  See  the  Prelim.  Disc.  ?i  IV.  Vol.  1. 


AL  KORAN.  309 

man  is  given  in  pledge  for  that  wliich  he  shall  have  wrought)". 
And  we  will  give  them  fruits  in  abundance,  and  flesh  of  the  kmds 
which  they  shall  desire.  They  shall  present  unto  one  another 
therein  a  cup  of  luine,  wherein  there  shall  be  no  vain  discourse, 
nor  any  incitement  unto  wickedness.  And  youths  appointed  to 
attend  them  shall  go  round  them:  beautiful  as  pearls  hidden  in 
their  shell.  And  they  shall  approach  unto  one  another,  and  shall 
ask  mutual  questions,  ^nd  they  shall  say,  Verily  we  were 
heretofore  amidst  our  family,  in  great  dread  with  regard  to  our 
state  after  death:  but  God  hath  been  gracious  unto  us,  and  hath 
delivered  us  from  the  pain  of  burning  fire:  for  we  called  on  him 
heretofore;  and  he  is  the  beneficent,  the  merciful.  Wherefore 
do  thou,  .0  prophet,  admonish  thy  people.  Thou  art  not,  by 
the  grace  of  thy  Lord,  a  soothsayer,  or  a  madman.  Do  they  say, 
He  is  a  poet:  we  wait,  concerning  him,  some  adverse  turn  of 
fortune?  Say,  Wait  ye  rtiy  ruin:  verily  I  wait,  with  you,  the 
time  of  your  destruction*.  Do  their  mature  understandings  bid 
them  say  \.W\s;  or  arc  they  people  who  perversely  transgress? 
Do  they  say,  He  hath  forged  the  Koran?  Verily  they  believe 
not.  Let  them  produce  a  discourse  like  unto  it,  if  they  speak 
truth.  Were  they  created  by  nothing;  or  were  they  the  creators 
of  themselves?  Did  they  create  the  heavens  and  the  earth? 
Verily  they  are  not  firmly  persuaded  that  God  hath  created 
them^.  Are  the  stores  of  thy  Lord  in  their  hands  ?  Are  they 
the  supreme  dispensers  of  all  things?  Have  they  a  ladder, 
whereby  they  may  ascend  to  heaven^  and  hear  the  discourses  of 
the  angels  ?  Let  one,  therefore,  who  hath  heard  them,  produce 
an  evident  proof  thereof  Hath  God  daughters,  and  have  ye 
sons*^  ?  Dost  thou  ask  them  a  reward  for  thy  preaching?  but 
they  are  laden  with  debts.  Are  the  secrets  of  futurity  v/ith  them ; 
and  do  they  transcribe  the  saj7ie  from  the  table  of  God\^ 
decrees?  Do  they  seek  to  /ay  a  plot  against  thee?  But  the 
unbelievers  are  they  who  shall  be  circumvented'^.  Have  they 
any  god,  besides  God  ?  Far  be  God  exalted  above  the  idols 
which  they  associate  with  him,!  If  they  should  see  a  fragment 
of  the  heaven  falling  down  upon  them,  they  would  say,  //  is 
only  a  thick  cloud^'.     Wherefore  leave  them,  until  they  arrive  at 

a  i.  e.  Every  man  is  pledged  unto  God  for  his  behaviour:  and  if  he  does  well,  he 
redeems  his  pledge  ;  but  if  evil,  he  forfeits  it. 

*  "  Reply  unto  them,  Wait !  I  will  wait  with  you." — Savary. 

b  For  though  they  confess  this  with  their  tongues,  yet  they  deny  it  by  their 
averseness  to  render  him  his  due  worship. 

c     See  chap.  16,  p.  60,  &c.  Vol.  II. 

d     See  chap.  8,  p.  367,  &c.  Vol.  I. 

e  This  was  one  of  the  judgments  which  the  idolatrous  Meccans  defied  Moham- 
me<l  to  bring  down  upon  them  ;  and  yet,  says  the  text,  if  they  should  see  a  part  of 
the  heaven  falling  on  them,  they  would  not  believe  it  till  (bey  were  crushed  to  d£ath 
by  it(l). 

(1)  Al  Heidawi. 


310  AL  KORAN. 

their  day  wherein  they  shall  swoon  for  fear'*:  a  day,  in  which 
their  subtle  contrivances  shall  not  avail  them  at  all,  neither  shall 
they  be  protected.  And  those  who  act  unjustly  sliall  surel}'  suffer 
another  punishment  besides  this'':  but  the  greater  part  of  them 
do  not  understand.  And  wait  thou  patiently  the  judgment  of  thy 
\jO^^  concerning  them;  for  thou  art  in  our  eye:  and  celebrate 
the  praise  of  thy  Lord,  when  thou  risest  up;  and  praise  him  in 
the  night-season,  and  when  the  stars  begin  to  disappear. 


CHAPTER  LIII. 

Intitlkd,  The  Stak  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

By  the  star%  when  it  setteth*^ ;  your  companion  Mohammed 
erreth  not ;  nor  is  he  led  astray  :  neither  doth  he  speak  oi  his  own 
will.  It  is  no  other  than  a  revelation,  which  hath  been  revealed 
unto  him.  One  mighty  in  power,  endued  with  understanding, 
taught  it  him*^  :  and  he  appeared*"  in  the  highest  part  of  the  hori- 
zon. Afterwards  he  approached  the  prophet^,  and  near  unto 
him  ;  until  he  was  at  the  distance  of  two  bows'  length'' /row  him., 
or  yet  nearer  :  and  he  revealed  unto  his  servant  that  which  he 
revealed.  The  heart  of  Mohammed  did  not  falsely  represent 
lliat  which  he  saw'.   Will  ye  therefore  dispute  with  him  concern- 

a     i.  e.  At  the  first  sound  of  the  tiiimpet(l). 

b  That  is,  Besides  the  punishment  to  which  they  shall  he  doomed  at  the  day  of 
judgment,  they  shall  be  previously  chastised  by  calamities  in  this  life,  as  the  slaughter 
at  Bedr,  and  the  seven  years'  famine,  and  also  after  their  death,  by  the  examination 
of  the  sepulchre(2). 

c  Some  suppose  the  stars  in  general,  and  others  the  Pleiades  in  particular,  to  be 
meant  in  this  place. 

d     Or,  according  to  a  contrary  signification  of  the  verb  here  used,  when  it  riseth. 

e     Namely,  the  angel  Gabriel. 

f  In  his  natural  form,  in  which  God  created  him,  and  in  the  eastern  part  of  the 
sky.  It  is  said  that  this  angel  appeared  in  his  proper  shape  to  none  of  the  prophets, 
except  Mohammed  ;  and  to  him  only  twice :  once  when  he  received  the  first  revela- 
tion of  the  Koran,  and  a  second  time  when  he  took  his  night  journey  to  heaven ;  as  it 
follows  in  the  text. 

g     In  a  human  shape. 

h     Or,  as  the  word  also  signifies,  two  cubits  length. 

i    But  he  saw  it  in  reality. 

(1)  See  the  Prelim.  Discr  §  IV.  p.  95.  (2)  Al  Beidawi. 


AL  KORAN.  311 

iiig  that  which  he  saw  ?  He  also  saw  him  anotlier  time,  by  the 
lote-tree  beyond  which  there  is  no  passing"  :  near  it  is  the  garden 
o[  eternal  abode.  When  the  lote-trce  covered  that  which  it  co- 
vered'', his  eyesight  turned  not  aside,  neither  did  it  wander*  : 
and  he  really  beheld  some  of  the  greatest  signs  of  his  Lord*=. 
What  think  ye  of  Allat,  and  Al  Uzza,  and  Manah,  that  other  third 
goddess^^ ?  Have  ye  male  children,  and  God  female*'?  This, 
therefore,  is  an  unjust  partition.  They  are  no  other  than  empty 
names,  which  ye  and  your  fathers  have  named  goddesses.  God 
hath  not  revealed  concerning  them  any  thing  to  authorize  their 
loorship.  They  follow  no  other  than  a  vain  opinion,  and  what 
their  souls  desire  :  yet  hath  the  true  direction  come  unto  tliem 
from  their  Lord.  Shall  man  have  whatever  he  wisheth  for^  ? 
The  life  to  come  and  the  present  life  are  God's  :  and  how  many 
angels  soever  there  be  in  the  heavens,  their  intercession  shall  be 
of  no  avail,  until  after  God  shall  have  granted  permission  unto 
whom  he  shall  please  and  shall  accept.  Verily  they  who  believe 
not  in  the  life  to  come  give  unto  the  angels  a  female  appellationt. 
But  they  have  ^no  knowledge  herein  :  they  follow  no  other 
than  a  bare  opinion  ;  and  a  bare  opinion  attainelh  not  any  thing  of 
truth.  Wherefore  withdraw  from  him  who  turneth  away  from 
our  admonition,  and  secketh  only  the  present  life.  This  is  their 
highest  pitch  of  knowledge.    Verily  thy  Lord  well  knovveth  him 

a  This  tree,  say  the  commentators,  stands  in  the  seventh  heaven,  on  the  right 
hand  of  the  thronftof  God  ;  and  is  the  utmost  bounds  beyond  which  the  ans;els  them- 
selves must  not  j)*s  ;  or,  as  some  rather  imagine,  beyond  wiiich  no  creature's  know- 
ledge can  extend. 

b  The  words  seem  to  signify,  that  what  was  under  this  tree  exceeded  all  descrip- 
tion and  number.  Some  suppose  the  whole  host  of  angels  worshipping  beneath  it(l) 
are  intended;  and  others,  the  birds  which  sit  on  its  branches(2). 

*  "  He  had  before  seen  the  same  angel  near  the  lotos(3)  which  bounds  the  abode 
of  delights.  Near  this  tree  is  the  garden  of  refuge(4).  The  lotos  was  shadowed  by 
the  veil  which  covers  it.  The  eye  of  the  piophet  bore  the  splendour  of  the  divine 
magnificence." — Savary. 

c     Seeing  the  wonders  both  of  the  sensible  and  the  intellectual  worId(5). 

d  Those  were  three  idols  of  the  ancient  Arabs,  of  which  we  have  spoken  in  the 
Preliminary  Discourse(6). 

As  to  the  blasphemy  which  some  pretend  Mohammed  once  uttered,  through  inad- 
vertence, as  he  was  reading  this  passage,  see  cliap.  22,  p.  134,  note  b.  Vol.  II. 

8     See  chap.  16,  p.  60,  &c.  Vol.  II. 

f  i.  e.  Shall  he  dictate  to  God,  and  name  whom  he  pleases  for  his  intercessors,  or 
for  his  prophet ;  or  shall  he  choose  a  religion  according  to  his  own  fancy,  and  pre- 
scribe the  terms  on  which  he  may  claim  the  reward  of  this  life  and  the  nexl(7)  ? 

f  "  The  unbelievers  pretend  that  the  angels  are  the  daughters  of  God." — Savarrj. 

(l)AlHcidawi.  (2)  Jallalo'ddin, 

(3)  Tliis  lotos,  says  Jallalo'ddin,  is  the  tree  called  Nabe. — Suvary. 
[A)  This  garden  is  thus  denominated  because  that  it  will  be  the  asylum  of  the  angels, 
the  martyrs,  and  the  virtuous. — Savarr/. 
(3)  Al  Bcidawi.  (G)  §  I.  page  39,  Vol.  f,  (?)  Al  Bcidawi,  Jallalo'ddin. 


312  AL  KORAN. 

who  erreth  from  his  way  ;   and  he  well  knoweth  him  who  is 
rightly  directed.     Unto  God  helongeth  whatever  is  in  heaven 
and  earth  :  that  he  may  reward  those  who  do  evil,  according  to 
that  which  they  shall  have  wrought ;  and  may  reward  those  who 
do  well,  with  the  most  excellent  reward.   As  to  those  who  avoid 
great  crimes,  and  heinous  sins,   and  are  guilty  only  of  lighter 
faults*  ;  verily  thy  Lord  will  be  extensive  in  mercy  towards 
them.     He  well  knew  you  when  he  produced  you  out  of  the 
earth,  and  when  ye  were  embryos  in  your  mothers'  wombs  : 
wherefore  justify  not  yourselves  :  he  best  knoweth  the  inan  who 
feareth  him.    What  thinkest  thou  of  him  who  turneth  aside/row 
folloiving  the  truth,  and  giveth  little,  and  covetously  stoppeth 
his  hand"  ?     Is  the  knowledge  of  futurity  with  him,  so  that  he 
seeth  the  sam,e^?     Hath  he  not  been  informed  of  that  which  is 
contained  in  the  books  of  Moses,  and  of  Abraham  who  faithfully 
performed  his  engagements  ?     To  wit :  that  a  burthened  soul 
shall  not  bear  the  burthen  of  another  ;  and  that  nothing  shall  be 
imputed  to  a  manybr  righteousness,  except  his  own  labour  ;  and 
that  his  labour  shall  surely  be  made  manifest  hereafter,  and  that 
he  shall  be  rewarded  for  the  same  with  a  most  abundant  reward  ; 
and  that  unto  thy  Lord  will  be  the  end  of  all  things  ;  and  that 
he  causeth  to  laugh,  and  causeth  to  weep  ;  and  that  he  putteth  to 
death,  and  giveth  life  ;  and  that  he  createth  the  two  sexes,  the 
male  and  the  female,  of  seed  when  it  is  emittedt  ;  and  that  unto 
him  appertaineth  another  production,  namely,  the  raising  of 
the  dead  again  to  life  hereafter;  and  that  he  ^richeth,  and 
causeth  to  acquire   possessions  ;   and  that  he  is  th^  Lord  of  the 
dog-star*=  ;  and  that  he  destroyed   the  ancient  tribe  of  Ad,   and 
Thamud,  and  left  not  any  of  them  alive  ;  and  also  the  people  of 
Noah,  before  them  ;  for  they  were  most  unjust  and  wicked  :  and 
he  overthrew  the  cities  which  were  turned  upside  down'^ ;  and 

•  •'  Who  are  guilly  only  of  those  faults  which  are  inevitable  to  human  weakness." 
— Savary. 

a  This  passage,  it  is  said,  was  revealed  on  account  of  al  Walid  Ebn  al  Mogheira^ 
who  following  the  prophet  one  day,  was  reviled  by  an  idolater  for  leaving  the  religion 
of  the  Koreish,  and  giving  occasion  of  scandal ;  to  which  he  answered,  that  what  he 
did  was  out  of  apprehension  of  the  divine  vengeance  ;  whereupon  the  raan  offered ^ 
for  a  certain  sum,  to  take  the  guilt  of  his  apostacy  on  himself;  and  the  bargain  being 
made,  al  Walid  returned  to  his  idolatry,  and  paid  the  man  part  of  what  had  been 
agreed  on,  but  afterwards  on  farther  consideration,  he  thought  it  too  much,  and  kept 
back  the  remainder(l). 

b  That  is,  Is  he  assured  that  the  person  with  whom  he  made  the  abovementioned 
agreement  will  be  allowed  to  suffer  in  his  stead  hereafler(2)  ? 

t  "  Of  earth  and  water  mingled  together." — Savary. 

c     Sirius,  or  the  greater  dog-star,  was  worshipped  by  some  of  the  old  Arabs(3). 

d  viz.  Sodom,  and  the  other  cities  involved  in  her  ruin.  See  chap.  11,  p.  20, 
Vol.  II. 

(I)  Al  Beidawi.  (2)  Idem.  (3)  See  the  Prelim.  Disc.  $  I.  p.  39,  and  Hyd. 

not.  in  Ulug  Beig.  Tab.  Stell.  fix,  p.  53. 


AL  KORAN.  313 

that  which  covered  l/iem,  covered  them.  Which,  therefore,  of 
thy  Lord's  benefits,  O  ?}ifai,  wilt  thou  call  in  question  ?  This 
our  uposlle  is  a  preacher  like  the  preachers  wlio  pieceded  him. 
Tiic  a])proaching  day  of  judgment  draweth  near  :  there  is  none 
who  can  reveal  the  exact  time  o/the  sanne,  besitlcs  God.  Do  ye, 
therefore,  wonder  at  this  new  revelation  ;  and  tlo  ye  laugh,  and 
not  weep*,  spcndinj^  }oi.ir  time  in  idle  diversioiiis  ?  liut  rather 
worship  God,  and  serve  kiin. 


CHAPTER  LIV. 

Intitli;d,  The  Moon  ;   Revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

• 

The  hour  of  judgment  approacheth  ;  and  the  moon  hath 
been  split  in  sunder" :  but  if  the  unbelievers  see  a  sign, 
they  turn  aside,  saying,  This  is  a  powerful  charm''.  And 
they  accuse  thee,  O  Mohammed,  of  imposture,  and  follow  their 
own  lusts:  but  every  thing  ivill  be  iTumutahly  fixed''.  And 
now  hath  a  message''  come  unto  them,  wherein  is  a  deter- 
ment from  obstinate  infidelity ;  the  same  being  consum- 
mate wisdom:  but  warners  profit  them,  not;  wherefore  do  thou 

*  "  Ye  laugh  when  ye  ought  to  weep." — Savary. 

a  This  passage  is  expounded  two  difTeicnt  ways.  Some  imagine  the  words  refer 
to  a  famous  miracle  supposed  to  have  been  performed  liy  Mohammed  :  for  it  is  said 
that,  on  the  infidels  demanding  a  sign  of  him,  the  moon  appeared  cloven  in  two(l), 
one  part  vanishing,  and  the  other  lemaining  ;  and  Elm  Masud  afTirmed  tiiat  he  saw 
mount  Hara  interpose  between  the  two  sections.  Others  think  the  preter  tense  is 
here  used,  in  the  prophetic  style,  for  the  future,  and  that  the  passage  should  be  ren- 
dered. The  moon  shall  be  split  in  sunder  :  for  this,  they  say,  is  to  happen  at  the  re- 
surrection. The  former  opinion  is  supported  by  reading,  according  to  some  copies, 
wakad  inshahka'lkamaro,  i.  e.  since  the  moon  hath  already  been  split  in  sunder  ; 
the  splitting  of  the  moon  being  reckoned  by  some  to  be  one  of  the  previous  signs  of 
the  last  day(2). 

b  Or,  as  the  participle  here  used  may  also  signify,  a  continued  series  of  magic, 
or,  a  transient  magic  illusion. 

c  Or  will  reach  a  final  period  of  ruin  or  success  in  this  world,  and  of  misery  or 
happiness  in  the  next,  which  will  be  conclusive  and  unchangeable  thenceforward  for 
ever(3). 

d  i.  e.  The  Koran,  containing  stories  of  former  nations  which  have  been  chastised 
for  their  incredulity,  and  threats  of  a  more  dreadful  punishment  hereafter. 

(1)  See  a  long  and  fabulous  account  of  this  pretended  miracle  in  Gagnier,  Vie  de 
Mah.  ch.  19.  (2)  Al  Zamakh.     Al  Beidawi.  (3)  Idem. 

Vol.  II.— 2  P 


314  AL  KOllAN. 

withdraw  from  them.  The  day  whereon  the  summoner  shall 
summon  mankind  to  an  ungrateful  business",  they  shall  come 
forth  from  their  graves  with  downcast  looks:  numerous  as  locusts 
scattered  far  abroad;  hastening  with  terror  unto  the  summoner. 
The  unbelievers  shall  say,  This  is  a  day  of  distress*.  The  people 
of  Noah  accused  that  prophet  of  imposture,  before  thy  people 
rejected  thee:  they  accused  our  servant  of  imposture,  saying,  He 
2,5  a  madman;  and  he  was  rejected  with  reproach.  He  called, 
therefore,  upon  his  Lord,  saying.  Verily  I  am,  overpowered; 
wherefore  avenge  me^^.  So  we  opened  the  gates  of  heaven,  with 
water  pouring  down,  and  we  caused  the  earth  to  break  forth  into 
springs;  so  that  the  water  of  heaven  and  earth  met,  according 
to  the  decree  which  had  been  established.  And  we  bare  him  on 
a  vessel  composed  of  planks  and  nails;  which  moved  forward 
under  our  eyes*=:  as  a  recompense  unto  him  who  had  been  un- 
gratefully rejected.  And  we  left  the  said  vessel  for  a  sign:  but 
is  any  one  warned  thereby  ?  And  how  severe  was  my  vengeance, 
and  my  threatening! !  Now  have  we  made  the  Koran  easy  for 
admonition:  but  z,s  any  one  admonished  thereby?  Ad  charged 
their  prophet  with  imposture:  but  how  severe  was  my  vengeance, 
and  my  threatening!  Verily  we  sent  against  them  a  roaring** 
wind,  on  a  day  of  continued  ill-luck^:  it  carried  men  away,  as 
though  they  had  been  roots  of  palm-trees  forcibly  torn  up^.  And 
how  severe  was  my  vengeance,  and  my  threatening?  Now  have 
we  made  the  Koran  easy  for  admonition:  butz^  any  one  admonish- 
ed thereby  ?  Thamud  charged  the  {iAmomWons  of  their  projjhet 
with  falsehood,  and  said.  Shall  we  follow  a  single  man  among  us  ? 
verily  we  should  then  be  guilty  of  error,  and  preposterous  mad- 
ness: is  the  office  of  admonition  committed  unto  him  preferably 
to  the  rest  of  us  ?  Nay;  he  is  a  liar,  and  an  insolent  fellowj. 
But  God  said  to  Saleh,  To-morrow  shall  they  know  who  is  the 
liar,  and  the  insolent  person:  for  we  will  surely  send  the  she- 

a    That  is,  When  the  angel  Israfil  shall  call  men  to  judgment. 

*  "  They  shall  hasten  to  whither  the  voice  shall  call  them.  The  unbelievers  shall 
say,  Behold  the  terrible  day." — Savarij. 

b  This  petition  was  not  preferred  by  Noah  till  after  he  had  suffered  repeated  vio- 
lence from  his  people :  for  it  is  related,  that  one  of  them  having  fallen  upon  him  and 
almost  strangled  him,  when  he  came  to  himself  he  said,  O  Lord  forgive  them,  for 
they  know  not  what  they  do(l). 

c     i.  e.  Under  our  special  regard  and  keeping. 

t  "  What  punishments  have  followed  my  threats  !" — Savary. 

d     Or,  a  cold  wind. 

e    viz.  On  a  Wednesday.     See  chap.  41,  p.  367,  note  b.  Vol.  II. 

f  It  is  related  that  they  sought  shelter  in  the  clefts  of  rocks,  and  in  pits,  holding 
fast  by  one  another;  but  that  the  wind  impetuously  tore  them  away,  and  threw  them 
down  dead(2). 

I  "  No,  doubtless  ;  he  is  an  ambitious  impostor." — Savary. 

(I)  Al  Zamakh.     Allieidawi.  (2)  Al  Beidawi. 


AL  KORAN. 


315 


camel  for  a  trial  of  them";  and  do  thou  observe  them,  and  bear 
their  instills  with  patience:  and  prophesy  unto  them  that  the 
wafer  shall  be  divided  between  them'*,  and  each  portion  shall  be 
sat  down   to  alternately.     And  they  called  their  companion": 
and  he  took  a  sword'^,  and   slew  her.     But  how  severe  was  my 
vengeance,  and  my  threatening!     For  we  sent  against  them  one 
cry  of  the  angel  Gabriel;  and  they  became  like  the  dry  sticks 
used  by  him  who  buildeth  a  fold /or  caltle'='\     And  now  have  we 
made  the  Koran  easy  for  admonition:  but  is  anyone  admonished 
thereby?     The  people  of  Lot  charged  his  preaching  with  false- 
hood: but  we   sent  against  them  a   wind  driving  a  shower  of 
stones,  ivhich  destroyed  them  all  except   the  family  of  Lot; 
whom  we  delivered   early  in  the  morning,  through  favour  from 
us.     Thus  do  we  reward  those  who  are  thankful.     And  Lot  had 
warned  them  of  our  severity  in  chastising;  but  they  doubted  of 
that  warning.      And  they  demanded  his  guests  of  him,  that  they 
might  abuse  them:  but  we  put  out  their  eyes<",  saying,  Taste 
my  vengeance,  and  my  threatening.      And  early  in  the  morning 
a    lasting   punishment?   surprised  them.     Taste,    therefore,    my 
vengeance,  and  my  threateningt.      Now  have  we  made  the  Koran 
easy  for  admonition:   but  is  any  one  admonished  thereby?     The 
warning  o/ Mo^e*  also   came  unto  the  people   of  Pharaoh;  bid 
♦  they  charged  every  one  of  our  signs  with  imposture:  wherefore 
we  chastised  them  with  a  mighty  and  irresistible  chastisement. 
Are  your  unbelievers,  0  Meccans,  better  than  these  ?     Is  im- 
munity from  punishment  promised  unto  you  in  the  scriptures  ? 
Do  they  say.  We  are  a  body  of  men  able  to  prevail  against  our 
enemies?     The  multitude  shall  surely  be  put  to  flight,  and  shall 
turn  their  back''.     But  the  hour  of  judgment  is  their  threatened 

a     See  chap.  7,  p.  345,  &c.  Vol.  I. 

b     That  is,  between  tlie  Thamudites  and  the  camel.     See  chap.  26,  p.  167,  note 

b,  Vol.  II. 

c  Namely  Kodar  Ebn  Saiof ;  who  was  not  an  Arab,  but  a  stranger  dwelling  among 
the  Thamudites.     See  chap.  7,  p.  346,  note  b.  Vol.  I. 

d     Or,  as  the  word  also  imports,  He  hecame  resolute  and  daring. 

e  The  words  may  signify  either  the  dry  boughs  with  which,  in  the  east,  they 
make  folds  or  enclosures,  to  fence  their  cattle  from  wind  and  cold  ;  or  the  stubble  and 
other  stuff  with  which  they  litter  them  in  those  folds  during  the  winter  season. 

•  "  A  single  cry  was  heard,  and  they  were  reduced  like  unto  dry  and  chopped 
straw." — Savary. 

f  So  that  their  sockets  became  filled  up  even  with  the  other  parts  of  their  faces. 
This  it  is  said,  was  done  by  one  stroke  of  the  wing  of  the  angel  Gabriel.  See  chap. 
11,  p.  20,  Vol.  II. 

g     Under  which  they  shall  continue  till  they  receive  their  full  punishment  in  hell. 

t  "  They  wished  to  wrest  from  him  his  guests.  We  deprived  them  of  sight,  and 
we  said  unto  them,  Taste  the  punishments  which  have  been  foretold  unto  you.  A 
terrible  scourge  rushed  upon  the  inhabitants  of  Sodom  at  the  rising  of  the  sun.  Un- 
dergo the  punishment  with  which  ye  have  been  threatened."— Sat'orj/. 

h     This  prophecy  was  fulfilled  by  the  overthrow  of  the  Koreish  at  Bedr.     It  is  re- 


316  AL  KORAN. 

time  of  punishment^:  and  that  hour  sJiall  be  more  grievous  and 
more  bitter  than  their  affiictions  in  this  life.     Verily  the  wicked 
wander  in  error,  and  shall  be  tormented  hereafter  in   burning 
flames.      On  that  day  they  shall  be  dragged  into  the  fire  on  their 
faces;  and  it  shallbe  saidunto  them,  Taste  ye  the  touch  of  hell. 
All  things   have   we  created   bound   by  a  fixed  decree:  and  our 
command  is  no  more  than  a  single  word^\  like  the  twinkling  of 
an  eye*.      We  have  formerly  destroyed  nations   like  unto  you; 
but  is  any  of  you   warned   by   their  example  ?     Every  thing 
which  they  do  is  recorded  in  the  books  kept   by  the  guardian 
angels:  and  every  action,  both  small  and  great,  is  written  down 
in  the  preserved  table.     Moreover  the  pious  shall  dwell  among 
gardens  and  rivers,  in  the  assembly  of  truth,  in  the  presence  of  a 
most  potent  king. 


CHAPTER  LV. 

Intitled,  The  Merciful  ;  revealed  at  Mecoa*^. 

In  the  name  of  the  most  merciful  God. 

The  Merciful  hath  taught  his  servant  the  Koran.  He  created 
man:  he  hath  taught  him  distinct  speecht.  The  sun  and  the 
moon  run  their  courses  according  to  a  certain  rule:  and  the 
vegetables  which  creep  on  the  ground,  and  the  trees  submit  to  his 
disposition.  He  also  raised  the  heaven;  and  he  appointed  the 
balance*^,  that  ye  should  not  transgress  in  respect  to  the  balance: 
wherefore  observe  a  just  weight;  and  diminish  not  the  balance. 
And  the  earth  hath  he  prepared  for  living  creatures:  therein  are 
various  fruits,  and   palm-trees  bearing  sheaths   of  flowers;  and 

lated,  from  a  tradition  of  Omar,  that  when  this  passage  was  revealed,  Mohammed 
professed  himself  to  be  ignorant  of  its  true  meaning;  but  on  the  day  of  the  battle  of 
Bedr,  he  repeated  these  words  as  he  was  putting  on  his  coat  of  raail(l). 

a  i.  e.  The  time  when  they  shall  receive  their  full  punishment ;  what  they  suffer 
in  this  world  being  only  the  forerunner  or  earnest  of  what  they  shall  feel  in  the  next. 

b  viz.  Kun,  i.  e.  Be.  The  passage  may  also  be  rendered.  The  execution  of  our 
■purpose  is  but  a  single  act,  exerted  in  a  moment.  Some  suppose  it  refers  to  the 
business  of  the  day  ot  judgment  (2). 

*  "And  in  the  twinkling  of  an  eye  we  are  obeyed." — Savary. 

c  Most  of  the  commentators  doubt  whether  this  chapter  was  revealed  at  Mecca 
or  at  Medina ;  or  partly  at  the  one  place,  and  partly  at  the  other. 

t  "  lie  endowi'd  him  with  undeistandiiig." — Savary. 

d     Or  justice  and  equity  in  mutual  dealings. 

(1)  Al  Beidawi.  (2)  Idem. 


AL  KORAN.  317 

grain  having  chaff,  and  leaves.     Which,  therefore,  of  your  Lord's 
benefits  will   ye  ungratefully  deny"?     He  created  man  of  dried 
clay  like  an  earthen  vessel:   but  he  created  the  genii  of  fire  clear 
from  smoke.      Whicli,  therefore,  of  your  Lord's  benefits  will  ye 
ungratefully  deny?     Ih  is  the  Lord  of  the  east,  and  the  Lord 
of  the  west''.     Which,  therefore,  of  your  Lord's  benefits  will  ye 
ungratefully  deny  ?     He  hath  let  loose  the  two  seas'^*,  that  they 
meet  each   another:  between   them  is  placed 'a  bar  which  they 
cannot  pass.      Which,  therefore,  of  your  Lord's  benefits  will  ye 
ungratefully  deny  ?     From  them  are  taken  forth  unions  and  lesser 
pcarlst.      Whicli,  therefore,  of  your  Lord's  benefits  will  ye  un- 
gratefully deny  ?     His  also  «re  the  ships,  carrying  their  sails  aloft 
in  the  sea  like   mountains.      Which,  therefore,  of  your  Lord's 
benefits  will  ye  ungratefully  deny  ?     Every  creature  which  liveth 
on  the  earth  is  subject  to  decay:  but  the  glorious  and  honourable 
countenance  of  thy  Lord  shall  remain  for  ever.     Which,  there- 
fore, of  your  Lord's  benefits  will  ye  ungratefully  deny  ?     Unto 
him  do  all  creatures  which  are  in  heaven  and  earth  make  petition: 
every  day  is  he  employed  in  some  new  work''.     Which,  there- 
fore, of  your  Lord's  benefits  will  ye  ungratefully  deny  ?     We 
will  surely  attend  io  judge  you,  0  men  and  genii,  at  the  last  day. 
Which,  therefore,  of  your  Lord's  benefits  will   ye  ungratefully 
deny  ?     0  ye  collective  body  of  genii  and  men,  if  ye  be  able  to 
pass  out  of  the  confines  of  heaven  and  earth^,  pass  forth  J:  ye  shall 
not  pass  forth  but  by  absolute  power.      Which,  therefore,  of  your 
Lord's    benefits  will    ye  ungratefully  deny  ?     A  flame   of  fire 

a  The  words  are  directed  to  the  two  species  of  rational  creatures,  men  and  genii  j 
the  verb  and  the  pronoun  being  in  the  dual  number. 

This  verse  is  intercalated,  or  repeated  by  way  of  burden,  throughout  the  whole 
chapter,  no  less  than  thirty-one  times,  which  was  done,  as  Marracci  guesses,  in 
imitation  of  David(l).  (With  respect  to  this  verse,  Jaber  tells  the  following  story. 
The  envoy  of  the  Loid  read  to  us  the  chapter  intituled  The  Merciful.  When  he  had 
ended,  perceiving  that  none  of  us  spoke,  he  addressed  this  reproach  to  us.  Why  do 
you  remain  silent .'  The  genii  know  better  how  to  answer  than  you  do.  Whenever 
I  have  read  this  verse  to  ihein,  they  have  exclaimed,  Lord,  we  deny  not  any  of  thy 
benefits.     Blessed  be  the  name  of  the  Lord. — Savanj). 

b  The  original  words  are  both  in  the  dual  number,  and  signify  the  different  points 
of  the  horizon  at  which  the  sun  rises  and  sets  at  the  summer  and  winter  solstice. 
See  chap.  37,  p.  238,  note  c.  Vol.  IL 

c     Of  salt  water  and  fic<ih(2);  or  the  Persian  and  Mediterranean  seas(3). 

*  "  He  hath  balanced  Uie  waters  of  the  two  neighbouring  seas." — Savary. 

t  "  Both  of  them  furnish  pearls  and  coral." — Savary. 

d  In  executing  those  things  which  he  hath  decreed  from  eternity,  by  giving  life 
and  death,  raising  one  and  abasing  another,  hearing  prayers  and  granting  petitions, 
&c.(4). 

e     To  fly  from  the  power,  and  to  avoid  the  decree  of  God- 

J  "  O  ye  !  men  and  genii,  our  vigilant  eyes  watch  all  your  actions." — Savary. 

(1)  See  Psidm  cxxxvi.  (2)  See  chap.  25,  p.  IGO,  Vol.  IT,  (3)  Al  Bcidawi. 

(4)  Idem,  .lallal. 


318  AL  KORAN. 

without  smoke,  and  a  smoke  without  flame''  shall  be  sent  down 
upon  you;  and  ye  shall  not  be  able  to  defend  yourselves  there- 
from. Which,  therefore,  of  your  Lord's  benefits  will  ye  un- 
gratefully deny  ?  And  when  the  heaven  shall  be  rent  in  sunder, 
and  shall  become  red  as  a  rose,  and  shall  melt  like  ointment'^*: 
(Which,  therefore,  of  your  Lord's  benefits  will  ye  ungratefully 
deny  ?)  On  that  daj^  neither  man  nor  genius  shall  be  asked  con- 
cerning his  sin*^.  Which,  therefore,  of  your  Lord's  benefits  will 
ye  ungratefully  deny  ?  The  wicked  shall  be  known  by  their 
marks'!;  and  they  shall  be  taken  by  the  forelocks,  and  the  feet, 
and  shall  be  cast  into  hell.  Which,  therefore,  of  your  Lord's 
benefits  will  ye  ungratefully  deny  ?  This  is  hell,  which  the 
wicked  deny  as  a  falsehood:  they  shall  pass  to  and  fro  between 
the  same  and  hot  boiling  waters  Which,  therefore,  of  your 
Lord's  benefits  will  ye  ungratefully  deny  ?  But  for  him  who 
dreadeth  the  tribunal  of  his  Lord  are  prepared  two  gardens^: 
(Which,  therefore,  of  your  Lord's  benefits  will  ye  ungratefully 
deny?)  planted  with  shady  trees.  Which,  therefore,  of  your 
Lord's  benefits  will  ye  ungratefully  deny  ?  In  each  of  them 
shall  be  two  fountains  flowing.  Which,  therefore,  of  your  Lord's 
benefits  will  ye  ungratefully  deny  ?  In  each  of  them  shall  there 
be  of  every  fruit  two  kindsB^t.  Which,  therefore,  of  your  Lord's 
benefits  will  ye  ungratefully  deny  ?  They  shall  repose  on  couches, 
the  linings  whereof  5/ia// fie  of  thick  silk  interwoven  with  gold: 
and  the  fruit  of  the  two  gardens  ^Aa//  be  near  at  hand  to  gather^% 
Which,  therefore,  of  your  Lord's  benefits  will  ye  ungratefully 
deny  ?  Therein  shall  receive  thern  beauteous  damsels,  refrain- 
ing their  eyes  from  beholding  any  besides  their  spouses:  whom 

a  Or,  as  the  word  also  signifies,  molten  brass,  which  shall  be  poured  on  the  heads 
of  the  damned. 

b  Or,  shall  appear  like  red  leather;  according  to  a  different  signification  of  the 
original  word. 

"*  "  When  the  heaven  shall  open,  it  shall  shine  like  unto  a  rose,  or  a  skin  dyed 
red." — Savary. 

c  For  their  crimes  will  be  known  by  their  different  marks;  as  it  follows  in  the 
text.  This,  says  al  Beidawi,  is  to  be  understood  of  the  time  when  they  shall  be  raised 
to  life,  and  shall  be  led  towards  the  tribunal:  for  when  they  come  to  trial,  they  will 
then  undergo  an  examination,  as  is  declared  in  several  places  of  the  Koran. 

Q     See  the  Prelim.  Disc.  ^  IV.  p.  97,  &c.  Vol.  I. 

6  For  the  only  respite  they  shall  have  from  the  flames  of  hell  will  be  when  they 
are  suffered  to  go  to  drink  this  scalding  liquor.     See  chap.  37,  p.  240,  Vol.  II. 

f  i.  e.  One  distinct  paradise  for  men,  and  another  for  genii :  or,  as  some  imagine, 
two  gardens  for  each  person  ;  one  as  a  reward  due  to  his  works,  and  the  other  as  a 
free  and  superabundant  gilt,  &c. 

g  Some  being  known,  and  like  the  fruits  of  the  earth,  and  others  of  new  and  un- 
known species:  or,  fiuits  both  green  and  ripe. 

t  "  In  each  of  ihein  shall  grow  divers  fruits  in  abundance." — Savary. 

h     So  that  a  man  may  reach  them  as  he  sits  or  lies  down. 

\  "  The  guests  of  this  abode,  reposing  on  silken  beds,  enriched  with  gold,  shall 
enjoy  all  these  blessings  at  Uieir  pleasure." — Savary. 


AL  KORAN.  319 

no  man  shall  have  deflowered  before  Ihem,  neither  any  genius: 
(Which,  therefore,  of  your  Lord's  benefits  will  ye  ungratefully 
deny  ?)  Having  complexions  like  rubies  and  pearls.  Which, 
therefore,  of  your  Lord's  benefits  will  ye  ungratefully  deny  ? 
Shall  the  reward  of  good  works  be  any  other  than  good  ?  Which, 
therefore,  of  your  Lord's  benefits  will  ye  ungratefully  deny  ? 
And  besides  these  there  shall  be  two  other  gardens'*:  (Which, 
therefore,  of  your  Lord's  benefits  will  ye  ungratefully  deny  ?) 
Of  a  dark  green"^*.  Which,  therefore,  of  your  Lord's  benefits 
will  ye  ungratefully  deny  ?  In  each  of  them  shall  be  two  foun- 
tains pouring  forth  plenty  of  water.  Which,  therefore,  of  your 
Lord's  benefits  will  ye  ungratefully  deny  }  In  each  of  them 
shall  be  fruits,  and  palm-trees,  and  pomegranates  ?  Which, 
therefore,  of  your  Lord's  benefits  will  ye  ungratefully  deny  ? 
Therein  shall  be  agreeable  and  beauteous  damsels:  Which,  there- 
fore, of  your  Lord's  benefits  will  ye  ungratefully  deny  ?  Having 
fine  black  eyes,  «/ic?  kept  in  \i2i\\\ioviS  from  public  view:  Which, 
therefore  of  your  Lord's  benefits  will  ye  ungratefully  deny  ? 
Whom  no  man  shall  have  deflowered,  before  their  destined 
spouses,  nor  any  genius.  Which,  therefore,  of  your  Lord's 
benefits  will  ye  ungratefully  deny  ?  Therein  shall  they  delight 
themselves,  lying  on  green  cushions  and  beautiful  carpets.  Which, 
therefore,  of  your  Lord's  benefits  will  ye  ungratefully  deny  ? 
Blessed  be  the  name  of  thy  Lord,  possessed  of  glory  and  honour! 


CHAPTER  LVL 

Intitled,  The  Inevitable  j  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

When  the  inevitable'^  day  of  judgment  shall  suddenly  come, 
no  501// shall  charge  the  prediction  of  its  coining  with  falsehood; 
it  will  abase  soyne,  and  exalt  others.  When  the  earth  shall  be 
shaken  with  a  violent  shock;  and  the  mountains  shall  be  dashed 

a     For  the  inferior  classes  of  the  inhabitants  of  paradise. 

b  From  hence,  says  Al  Bcidawi,  it  may  be  inferred,  that  these  gardens  will  chiefly 
produce  herbs,  or  the  inferior  sorts  of  vegetables;  whereas  the  former  will  be  planted 
chiefly  with  fruit-trees.  The  followins;  part  of  this  description  also  falls  short  of  that 
of  the  other  f^ardens,  prepared  for  the  superior  classes. 

*  "  That  shall  be  dressed  in  eternal  verdure." — Savory. 

c  The  original  word,  the  force  whereof  cannot  well  be  expressed  by  a  single  one 
in  English,  signifies  a  calamitous  accident  which  falls  surely,  and  with  sudden  vio- 
lence ;  and  is  therefore  made  use  of  here  tq  design  the  day  of  judgment. 


320  AL  KORAN. 

in  pieces,  and  shall  become  as  dust  scattered  abroad;  and 
ye  shall  be  separated  into  three  distinct  classes:  the  com- 
panions of  the  rig'nt  hand;  (how  happy  shall  the  companions 
of  the  right  hand  be!)  and  the  companions  of  the  left  hand-'': 
(how  miserable  shall  the  companions  of  the  left  hand  bef) 
and  those  who  have  preceded  others  in  the  faith  shall  precede 
them  to  paradise^.  These  are  they  who  shall  approach  near  imto 
God:  they  shall  dio  ell  in  gardens  of  delight:  {There  shall  be 
many  of  the  former  religions ;  and  few  of  the  last''.)  Reposing 
on  couches  adorned  with  gold  and  precious  stones  ;  sitting  oppo- 
site to  one  another  thereon'**.  Youths  which  shall  continue  in 
their  bloom  for  ever,  shall  go  round  about  to  attend  them,  with 
goblets,  and  beakers,  and  a  cup  of  flowing  wine:  their  heads 
shall  not  ache  by  drinking  the  same,  neither  shall  their  reason 
be  disturbed  :  and  with  fruits  of  the  sorts  which  they  shall  choose, 
and  the  flesh  of  birds  of  the  kind  which  they  shall  desire.  And 
there  shall  accompany  them  fair  damsels  having  large  black 
eyes  ;  resembling  pearls  hidden  in  their  shells :  as  a  reward  for 
that  which  they  shall  have  wrought.  They  shall  not  hear  therein 
any  vain  discourse,  or  any  charge  of  sin  ;  but  only  the  salutation. 
Peace!  Peace!  And  the  companions  of  the  right  hand  (how 
happy  shall  the  companions  of  the  right  hand  be!)  shall  have 
their  abode  among  lote  trees  free  from  thorns,  and  trees  of  mauz° 
loaded  regularly  with  their  produce  from  top  to  bottom!  ;  under 
an  extended  shade,  near  a  flowing  water^,  and  amidst  fruits  in 

a  That  is,  the  blessed,  and  the  damned  :  who  may  be  thus  distinguished  here,  be- 
cause the  booiis  wherein  their  actions  are  registered  will  be  delivered  into  the  right 
hands  of  the  former,  and  into  the  left  hands  of  the  latter(l):  though  the  words  trans- 
lated ris,ht  hand,  and  left  hand,  do  also  signify  happiness  and  misery. 

b  Either  the  first  converts  to  Mohamniedism,  or  the  prophets,  who  were  the  re- 
spective leaders  of  their  people,  or  any  persons  who  have  been  eminent  examples  of 
piety  and  virtue,  may  be  iiere  intended.  The  original  words  literally  rendered  are. 
The  leaders,  the  leaders;  which  repetition,  as  some  suppose,  was  designed  to  express 
the  dignity  of  these  persons,  and  the  certainty  of  their  future  glory  and  happiness(2). 

c  i.  e.  There  shall  be  more  leaders,  who  have  preceded  others  in  faith  and  good 
works,  among  the  followers  of  the  several  prophets  from  Adam  down  to  Moham- 
med, than  of  the  followers  of  Mohammed  himself(3). 

d     See  chap.  15,  p.  53,  note  d,  Vol.  II. 

*  "They  shall  look  upon  each  other  benevolently." — Savary. 

e  The  original  word  Talh  is  the  name,  not  only  of  the  mauz(4),  but  also  of  a 
very  tall  and  thorny  tree,  which  bears  abundance  of  flowers  of  an  agreeable  smell(5), 

and  seems  to  be  the  Acacia. 

•f  "  They  shall  walk  among  trees  of  Nabe,  which  are  devoid  of  thorns,  and  in  the 
midst  of  Banana  trees,  arranged  in  a  pleasing  order." — Savary. 

f  Which  shall  be  conveyed  in  channels  to  such  places,  and  in  such  manner  as 
every  one  shall  desire(6).  Al  Beidawi  observes  that  the  condition  of  the  few  who  have 
preceded  others  in  faith  and  good  works  is  represented  by  whatever  may  render  a 

(1)  Al  Beidawi,  Jallalo'ddin.         (2)  lidem.         (3)  lidera.  (4)  See  p.  243,  244. 

(5)  V.  J.  Leon,  Descript.  AliicK,  lib.  9.  •  (6)  Al  Beidawi. 


AL  KORAN.  321 

abundance,  which  shall  not  fail,  nor  shall  be  forbidden  to  be 
gathered:  and  they  shall  repose  themselves  on  lofty  beds^. 
Verily  we  have  created  the  damsels  of  paradise  by  a  peculiar 
creation'' :  and  vvc  have  made  them  virgins%  beloved  by  their 
husbands,  of  equal  age  with  them  ;  for  the  delight  of  the  com- 
panions of  the  right  hand.  There  shall  be  many  of  the  former 
rcligiotis,  and  many  of  the  latter**.  And  the  companions  of  the 
left  hand  (how  miserable  shall  the  companions  of  the  left  hand 
be)  !  shall  dwell  amidst  burning  winds'^,  and  scalding  water, 
under  the  shade  of  a  black  smoke,  neither  cool  nor  agreeable. 
For  they  enjoyed  the  pleasures  of  life  before  this,  tvhile  on  earth; 
and  obstinately  persisted  in  a  heinous  wickedness  :  and  they  said, 
After  we  shall  have  died,  and  become  dust  and  bones,  shall  we 
surely  be  raised  to  life  ?  Shall  our  forefathers  also  be  raised 
with  lis?  Say,  Verily  both  the  first  and  the  last  shall  surely  be 
gathered  together  to  judgment,  at  the  prefixed  time  of  a  known 
day.  Then  ye,  O  men,  who  have  erred,  and  denied  the  resur- 
rection as  a  falsehood,  shall  surely  eat  of  the  fruit  of  the  tree  of 
al  Zakkum,  and  shall  fill  your  bellies  therewith:  and  ye  shall  drink 
thereon  boiling  water  ;  and  ye  shall  drink  as  a  thirsty  camel 
drinketh.  This  shall  be  their  entertainment  on  the  day  of  judg- 
ment. We  have  created  you  :  will  ye  not  therefore  believe  that 
we  can  raise  you  from  the  dead?  What  think  ye  ?  The  seed 
which  ye  emit,  do  ye  create  the  same,  or  are  we  the  creators 
thereof?  We  have  decreed  death  unto  you  all:  and  we  shall 
not  be  prevented.  We  are  able  to  substitute  othei^s  like  unto 
you  in  your  stead,  and  to  produce  you  again  in  the  condition 

cily  life  agreeable  ;  and  that  the  condition  of  the  companions  of  the  right  hand,  or, 
the  generality  of  the  blessed,  is  represented  by  those  things  which  make  the  prin- 
cipal pleasure  of  a  country  life;  and  that  this  is  done  to  show  the  difference  of  the 
two  conditions. 

a  The  word  translated  beds  signifies  also,  by  way  of  metaphor,  wives  or  concu- 
bines; and  if  the  latter  sense  be  preferred,  the  passage  may  be  rendered  thus,  jlnd 
they  shall  enjoy  damsels  raised  on  lofty  conches,  whom  we  have  created,  &c. 

b  Having  created  them  purposely  of  finer  materials  than  the  females  of  thi3 
world,  and  subject  to  none  of  those  inconveniences  which  are  natural  to  the  scx(l). 
Some  understand  this  passage  of  the  beatified  women  ;  who,  though  they  die  old 
and  ugly,  shall  yet  be  restored  to  thoir  youth  and  beauty  in  paradise(2). 

c  For  how  often  soever  their  husbands  shall  go  in  unto  them,  they  shall  always 
find  them  virgins. 

d  Father  Marracci  thinks  this  to  be  a  manifest  contradiction  to  what  is  said 
above,  There  shall  be  many  of  the  former,  and  few  of  the  latter:  but  Al  Beidawi 
obviates  such  an  objection,  by  observing  that  the  preceding  passage  speaks  ot  the 
leaders  only,  and  those  who  have  preceded  others  in  faith  and  good  works,  and  the 
passage  before  us  speaks  of  the  righteous  of  inferior  merit  and  degree ;  so  that  though 
there  be  many  of  both  sorts,  yet  there  may  be  few  of  one  sort,  comparatively  speak- 
ing, in  respect  to  the  other. 

e     Which  shall  penetrate  into  the  passages  of  their  bodies. 

(1)  See  the  Prelim.  Disc.  $  IV.  p.  107,  Vol.  I.  ('i)  See  ib.  p.  112,  113. 

Vol.  II.— 2  Q 


322  AL  KORAN. 

or  form  which  ye  know  not.  Ye  know  the  original  production 
hy  creation;  will  ye  not  therefore  consider  that  we.  are  able  to 
reproduce  you  hy  resuscitation  7  What  think  ye  ?  The  grain 
which  ye  sow,  do  ye  cause  the  same  to  spring  forth,  or  do  we 
cause  it  to  spring  forth  ?  If  we  pleased,  verily  we  could  render 
the  same  dry  and  fruitless,  so  that  ye  would  not  cease  to  wonder'*, 
saying,  Verily  we  have  contracted  debts'^  for  seed  and  labour, 
but  we  are  not  permitted'^  to  reap  the  fruit  thereof  What 
think  ye  ?  The  water  which  ye  drink,  do  ye  send  down  the 
same  from  the  clouds,  or  are  we  the  senders  thereof?  If  we 
pleased,  we  could  render  the  same  brackish  :  will  ye  not  there- 
fore give  thanks  ?  What  think  ye?  The  fire  which  ye  strike, 
do  ye  produce  the  tree  whence  ye  obtain  the  same^,  or  are  we 
the  producers  thereof  7  We  have  ordained  the  same  for  an  admo- 
nition*^, and  an  advantage  unto  those  who  travel  through  the 
deserts.  Wherefore  praise  the  name  of  thy  Lord,  the  great 
God.  Moreover  I  svvear^  by  the  setting  of  the  stars  (and  it  is 
surely  a  great  oath,  if  ye  knew  it)\  that  this  is  the  excellent 
Koran,  the  original  whereof  is  written  in  the  preserved  book  : 
none  shall  touch  the  same,  except  those  who  are  cleans.  //  is 
a  revelation  from  the  Lord  of  all  creatures.  Will  ye,  therefore, 
despise  this  new  revelation  ?  And  do  ye  make  this  return  for 
your  food  which  ye  receive  from  God,  that  ye  deny  yourselves 
to  be  obliged  to  him  for  the  sanie^  ?  When  the  soul  of  a  dying 
person  cometh  up  to  his  throat,  and  ye  at  the  same  time  are  looking 
on  (and  we  are  nigher  unto  him  than  ye,  but  ye  see  not  his  true 
condition*) :  would  ye  not,  if  ye  are  not  to  be  rewarded  for  your 

a     Or  to  repent  of  your  time  and  labour  bestowed  to  little  purpose,  &c. 

b     Or,  We  are  undone. 

c     Or,  We  are  unfortunate  loretches,  who  are  denied  the  necessaries  of  life. 

d     See  chap.  36,  p.  237,  note  d,  Vol.  II. 

e  To  put  men  in  mind  of  the  resurrection(l);  which  the  production  of  fire  in 
seme  sort  resembles  :  or,  of  the  fire  of  heil(2). 

f  The  particle  la  is  generally  supposed  to  be  intensive  in  this  place  ;  but  if  it  be 
taken  for  a  negative,  the  words  must  be  translated,  I  will  not  or  do  not  swear,  be- 
cause what  is  here  asserted  is  too  manifest  to  need  the  confirmation  of  an  oath(3). 
(Savary  adopts  the  latter  reading). 

g  Or,  Let  none  teach  the  same,  Stc.  Purity  both  of  body  and  mind  being  re- 
quisite in  him  who  would  use  this  book  with  the  respect  he  ought,  and  hopes  to 
edify  by  it:  for  which  reason  these  words  are  usually  written  on  the  cover(4). 

h  By  ascribing  the  rains,  which  fertilize  your  lands,  to  the  influence  of  the 
stars  (5). 

Some  copies,  instead  of  rizkacom,  i.  e.  your  food,  read  shocracom,  i.  e.  your 
gratitude  ;  and  then  the  passage  may  be  rendered  thus,  And  do  ye  make  this  return 
of  gratitude  for  God's  revealing  the  Koran,  that  ye  reject  the  same  as  a  fiction? 

*  "  When  some  one  among  you  is  about  to  expire,  and  that  you  see  him  strug- 
gling against  death,  we  are  nigher  unto  them  than  ye  are,  but  ye  perceive  us  not." — 
Savary. 

{l)Scechap.  36,  p.  237,  Vol.  II.  (2)  Al  Beidawi.  (3)  Idem.  (4)  See 

the  Prelim.  Disc.  §  III.  p.  83,  Vol.  I.  (5)  See  the  Prelim.  Disc,  $  I.  p.  51, 

Vol.  I. 


AL  KORAN.  323 

actions  hereafter,  cause  the  same  to  return  m/o  the  body,  if  j'e 
speak  truth"?  And  whether  lie  be  of  those  wlio  shall  approach 
near  unto  God^\  his  reward  shall  be  rest,  and  mercy,  and  a 
garden  of  delights  :  or  whether  he  be  of  the  companions  of  the 
right  hand,  he  shall  be  saluted  with  the  salutation,  Peace  be 
unto  thee!  by  the  companions  of  the  right  hand,  his  brethren: 
or  whether  he  be  of  those  vvlio  have  rejected  the  true  faith,  and 
gone  astray,  his  entertainment  shall  consist  of  boiling  water,  and 
the  burning  of  hell  fire.  Verily  this  is  a  certain  truth.  Where- 
fore praise  the  name  of  thy  Lord,  the  great  God. 


CHAPTER  LVII. 

InTITLED,  IrONC  5    REVEALED  AT  MeCCA,  OR  AT  MeDINA''. 

In  the  name  of  the  most  merciful  God. 

Whatever  is  in  heaven  and  earth  singeth  praise  unto  God  ; 
and  he  is  mighty  and  wise.  His  is  the  kingdom  of  heaven  and 
earth  ;  he  giveth  life,  and  he  putteth  to  death  ;  and  he  is  almighty. 
He  is  the  first  and  the  last ;  the  manifest  and  the  hidden  :  and 
he  knoweth  all  things.  //  is  he  who  created  the  heavens  and  the 
earth  in  six  days,  and  then  ascended  his  throne.  He  knoweth 
that  which  entereth  into  the  earth,  and  that  which  issueth  out  of 
the  same  ;  and  that  which  descendeth  from  heaven,  and  that  which 
ascendeth  thereto  :  and  he  is  with  you,  wheresoever  ye  be  :  for 
God  seeth  that  which  ye  do.  His  is  the  kingdom  of  heaven  and 
earth  ;  and  unto  God  shall  all  things  return.  He  causeth  the 
night  to  succeed  the  day,  and  he  causeth  the  day  to  succeed  the 
night  ;  and  he  knoweth  the  innermost  part  of  men's  breasts. 
Believe  in  God  and  his  apostle,  and  lay  out  in  alms  a  part  of  the 
wealth  whereof  God  hath  made  you  inheritors  :  for  unto  such 
of  you  as  believe,  and  bestow  a\ms,  shall  be  given  a  great  reward. 
And  what  aileth  you,  that  ye  believe  not  in  God,  when  the  apos- 

a  The  meaning  of  this  obscure  passage  is.  If  ye  shall  not  be  obliged  to  give  an 
account  of  your  actions  at  the  last  day,  as  by  your  denying  the  resurrection  ye  seem 
to  believe,  cause  the  soul  of  the  dying  person  to  return  into  his  body ;  for  ye  may  as 
easily  do  that  as  avoid  the  general  judgment(l). 

b    That  is,  of  the  leaders,  or  first  professors  of  the  faith. 

c     The  word  occurs  toward  the  end  of  the  chapter. 

d  It  is  uncertain  which  of  the  two  places  was  the  scene  of  revelation  of  this 
chapter. 

(1)  Jallal.  Al  Beidawi. 


324  AL  KORAN. 

tie  inviteth  you  to  believe  in  your  Lord  ;  and  he  hath  received 
your  covenant^  concerning  this  matter,  if  ye  believe  any  pro- 
position' /  It  is  he  who  hath  sent  down  unto  his  servant  evi- 
dent signs,  that  he  may  lead  you  out  of  darkness  into  light  ;  for 
God  is  compassionate  and  merciful  unto  you.  And  what  ailelh 
you,  that  ye  contribute  not  of  your  substance  for  the  defence  of 
God's  true  religion  ?  Since  unto  God  appertaineth  the  inherit- 
ance of  heaven  and  earth.  Those  among  you  who  shall  have 
contributed  and  fought  iii  defence  of  the  faith,  before  the  taking 
of  Mecca,  shall  not  be  held  equal  ^^;^7/i  those  who  shall  contrihxtte 
and  fight  for  the  same  afterivards^.  These  shall  be  superior 
in  degree  unto  those  who  shall  contribute  and  fight  for  the  pro- 
pagation of  the  faith,  after  the  ahovementioned  success  ;  but 
unto  all  hath  God  promised  a  most  excellent  retvard ;  and  God 
well  knoweth  that  which  ye  do.  Who  is  he  that  will  lend  unto 
God  an  acceptable  loan  ?  for  he  will  double  the  same  unto  him, 
and  he  shall  receive  moreover  an  honourable  rewardt.  On  a 
certain  day,  thou  shalt  see  the  true  believers  of  both  sexes  :  their 
light  shall  run  before  them,  and  on  their  right  hands'^J;  and  it 
shall  be  said  unto  them,  Good  tidings  unto  you  this  day  :  gar- 
dens through  which  rivers  flow  ;  ye  shall  remain  therein  for  ever. 
This  will  be  great  felicity.  On  that  day  the  hypocritical  men 
and  the  hypocritical  women  shall  say  unto  those  who  believe, 
Stay  for  us'^,  that  we  may  borrow  some  of  your  light.  It  shall 
be  answered,  Return  back  into  the  ivorld,  and  seek  ligbt§.  And 
a  high  wall  shall  be  set  betwixt  them,  wherein  shall  be  a  gate, 
within  which  shall  be  mercy;  and  without  it,  over  against  the 
same,  the  torment  of  hell.  The  hypocrites  shall  call  out  unto 
the  true  believers,  saying,  Were  we  not  with  you  ?  They  shall 
answer.  Yea  ;  but  ye  seduced  your  own  souls  by  your  hyjioc- 
W,s?/;  and  ye  waited  owr  rwm  ;  and  ye  doubted  concerning  the 
faith;  and  your  wishes  deceived  you,  until  the  decree  of  God 
came,  and  ye  died:  and  the  deceiver  deceived  you  concerning 
God.  This  day,  therefore;  a  ransom  shall  not  be  accepted  of  you, 
nor  of  those  who  have  been  unbelievers.     Your  abode  shall  be 

a  That  is,  ye  are  obliged  to  believe  in  him  by  the  strongest  arguments  and  mo- 
tives. 

*  "  If  your  hearts  are  sincere." — Savary. 

b  Because  afterwards  there  was  not  so  great  necessity  for  either,  the  Moham- 
medan religion  being  firmly  established  by  that  great  success, 

t  "  Who  is  he  who  will  enter  into  the  glorious  covenant  of  God?  He  shall  pros- 
per.    An  inestimable  reward  shall  crown  his  devotedness." — Savary. 

c  One  light  leading  them  the  right  way  to  paradise,  and  the  other  proceeding 
from  the  book  wherein  their  actions  are  recorded,  which  they  will  hold  in  their  right 

it 

hand. 

X  "  Thou  shalt  one  day  see  the  faithful  encompassed  by  resplendent  lustre." — 
Savary. 

d     For  the  righteous  will  hasten  to  paradise  swift  as  lightning. 

$    "  Remain,"  it  shall  be  replied  unto  them,  "  remain  in  darkness." — Savary. 


AL  KORAN.  235 

hell  firc  :  lliis  is  what  ye  have  deserved  ;  and  an  unhappy  journey 
shall  it  be  thither!     Is  not  the  time   yet  come  unto  those  wlio 
believe,  tliat  their  hearts  sliould  humbly  submit  to  the  admonition 
of  God,  and  to  that  truth  which  hath  been  revealed  ;  and  tiiat  they 
be  not  as  tliose   unto  whom   the  scripture  was  given   heretofore, 
and  to  whom  the  time  of  forbearance  was  prolonged,  but  their 
hearts  were  hardened,  and   many  of  them  luerc  wicked   doers  ? 
Know  that  God  quickeneth   the  earth,  after   it   hath  been  dead. 
Now  have  we   distinctly  declared  our  signs   unto  you,  that  ye 
may  understand.      Verily   as   to   the   almsgivers,  both   men  and 
women,  and  those  who  lend  unto  God  an  acceptable  loan,  he  will 
double  the  same  unto  them  ;  and  they  shall  moreover  receive  an 
honourable  reward*.     And   they  who  believe  in   God  and   his 
apostles,  these  are  the  men  of  veracityt,  and  the  witnesses  in  the 
presence  of  their  Lord  :  they  shall  have  their  reward,  and  their 
light.      But  as  to  those  who  believe  not,  and  accuse  our  signs  of 
falsehood,  they  shall  be  the  companions  of  hell.     Know  that  this 
present  life  is  only  a  toy  and  a  vain   amusement :   and   loorldly 
pomp,  and  the  affectation  of  glory  among  you,  and  the  multiply- 
ing of  riches  and  children,  «reas  the  plants  nourished  by  the  rain, 
the  springing  up  whereof  delighteth  the  husbandmen  ;  afterwards 
they  wither,  so  that  thou  seest  the  same  turned   yellow,  and  at 
length  they  become  dry  stubble.      And  in  the  life   to  come  will 
be  a  severe  punishment  for  those  who  covet  worldly  grandeur  ; 
and  pardon  from  God,  and  favour  for  those  who  renounce  it: 
for  this  present  life  is  no  other  than  a  deceitful  provision.     Hasten 
with  emulation  to  obtain  pardon  from  your  Lord,  and   paradise, 
the  extent  whereof  equalleth  the  extent  of  heaven  and  earth,  pre- 
pared for  those  who  believe  in  God  and  his  apostles.     This  /^thc 
bounty  of  God  :  he  will  give  the  same  unto  whom  he  pleaseth  ; 
and  God  is  endued  with  great  bounty.     No  accident  happeneth 
in  the  earth,  nor  in  your  persons,  but  the  same  loas  entered  in 
the  book  of  our  decrees,  before  we  created  it :  verily  this  is  easy 
with  Gon:   and  this  is  ivritten  lest  ye  immoderately  grieve  for 
the  i^Qod  which  escapeth  you,  or  rejoice  for  that  which  happeneth 
unto  you  ;  for  God  loveth  no  proud  or  vain-glorious  person,  or 
those  who  are  covetous,  and  command  men  covetousness.     And 
whoso  turneth  aside  from  giving  alms;  verily  God  is  self-suffi- 
cient, worthy  to  be  praised.     We  formerly  sent  our  apostles  with 
evident  miracles  and  arguments  ;  and  we  sent  down  with  them 
the  scriptures,  and  the  balance^*,  that  men  might  observe  justice  : 

*  "  Those  who  shall  have  entered  into  the  holy  covenant,  and  who  support  it  by 
their  riches,  shall  be  paid  twotbld  that  which  they  have  given,  and  shall  be  magnifi- 
cently rewarded." — Savary. 

]  "  These  arc  the  true  believers." — Savary. 

a  i.  e.  A  rule  of  justice.  Some  think  that  a  balance  was  actually  brought  down 
from  heaven  by  the  angel  Gabiiel  to  Noah,  the  use  of  which  he  was  ordered  to  intro- 
duce among  his  people. 


326  AL  KORAN. 

and  we  sent  them  down  iron",  wherein  is  mighty  strength  for 
war'',  and  various  advantages  unto  mankind*:  that  God  may  know 
who  assisteth  him  and  his  apostles  in  secret*^  ;  for  God  is  strong 
and  mighty.  We  formerly  sent  Noah  and  Abraham,  and  we  es- 
tablished in  their  posterity  the  gift  of  prophecy,  and  the  scrip- 
ture :  and  of  them  some  were  directed,  but  many  of  them  were 
evil  doers.  Afterwards  we  caused  our  apostles  to  succeed  in  their 
footsteps ;  and  we  caused  Jesus  the  son  of  Mary  to  succeed  them, 
and  we  gave  him  the  gospel  :  and  we  put  in  the  hearts  of  those 
who  followed  him  compassion  and  mercy  :  but  as  to  the  monastic 
state,  they  instituted  the  same  (we  did  not  prescribe  it  to  them) 
only  out  of  a  desire  to  please  God  ;  yet  they  observed  not  the 
same  as  it  ought  truly  to  have  been  observed.  And  we  gave  unto 
such  of  them  as  believed  their  reward  :  but  many  of  them  were 
wicked  doers.  0  ye  who  believe  in  the  form.er  prophets'^,  fear 
God  and  believe  in  his  apostle  Mohammed:  he  will  give  you  two 
portions  of  his  mercy%  and  he  will  ordain  you  a  light  wherein  ye 
may  walk,  and  he  will  forgive  you  ;  for  God  is  ready  to  forgive, 
and  merciful :  that  those  who  have  received  the  scriptures  may 
know  that  they  have  not  power  over  any  of  the  favours  of  God*", 
and  that  good  is  in  the  hand  of  God  ;  he  bestoweth  the  same  on 
whom  he  pleaseth  ;  for  God  is  endued  with  great  beneficence. 

a  That  is,  We  taught  them  how  to  dig  the  same  from  mines.  Al  Zamakhshari 
adds,  that  Adam  is  said  to  have  brought  down  with  him  from  paradise  five  things 
made  of  iron,  viz.  an  anvil,  a  pair  of  tongs,  two  hammers,  a  greater  and  a  lesser,  and 
a  needle. 

b     Warlike  instruments  and  weapons  being  generally  made  of  iron. 

*  "  We  taught  the  art  of  forging  iron,  to  render  it  fit  for  battle,  and  useful  to  the 
wants  of  life." — Savary. 

c     That  is,  sincerely  and  heartily. 

d     These  words  are  directed  to  the  Jews  and  Christians,  or  rather  to  the  latter  only, 

e  One  as  a  recompense  for  their  believing  in  Mohammed,  and  the  other  as  a  re- 
compense for  their  believing  in  the  prophets  who  preceded  him  ;  for  they  will  not 
Jose  the  reward  of  their  former  religion,  though  it  be  now  abrogated  by  the  promul- 
gation of  Islam(l). 

f  i.  e.  That  they  cannot  expect  to  receive  any  of  the  favours  abovementioned^ 
because  they  believe  not  in  his  apostle,  and  those  favours  are  annexed  to  faith  in 
him  ;  or,  That  they  have  not  power  to  dispose  of  God's  favours,  particularly  of  the 
greatest  of  them,  the  gift  of  prophecy,  so  as  to  appropriate  the  same  to  whom  they 
please(2). 

(I)  Al  Beidawi.  (2)  Idem. 


AL  KORAN.  327 


CHAPTER  LVIII. 

Intitled,  She  who  disputed  ;  revealed  at  Medina". 

In  the  name  of  the  most  merciful  God. 

*  Now  halh  God  heard  the  speech  of  her  who  dis- 
XXVIII.  puted  with  thee  concerning  her  husband,  and  made  her 
complaint  unto  God''*;  and  God  hath  iieard  your  mu- 
tual discourse  :  for  God  both  heareth  and  seeth.  As  to  those 
among  you  who  divorce  their  wives,  by  declaring  that  they  will 
thereafter  regard  them  as  their  mothers  ;  let  them  know  that 
they  are  not  their  mothers.  They  only  are  their  mothers  who 
brought  them  forth=;  and  they  certainly  utter  an  unjustifiable 
saying,  and  a  falsehoodt:  but  God  is  gracious  and  ready  to  for- 
give. Those  who  divorce  their  wives  by  declaring  that  they  will 
for  the  future  regard  them  as  their  mothers,  and  afterwards  would 
repair'^  what  they  have  said,  shall  be  obliged  to  free  a  captive*^ 

a  Some  are  of  opinion  that  the  first  ten  verses  of  this  chapter,  ending  with  these 
words,  and  fear  God,  before  whom  ye  shall  be  assembled,  were  revealed  at  Mecca, 
and  the  rest  at  Medina(l). 

b  This  was  Khawia  bint  Thalaba,  the  wife  of  Aws  Ebn  al  Samat,  who  being  di- 
vorced by  her  husband  by  a  form  in  use  among  the  Arabs  in  the  time  of  ignorance, 
viz.  by  saying  to  her.  Thou  art  to  me  as  the  back  of  my  mother{2),  came  to  ask 
Mohammed's  opinion  whether  they  were  necessarily  obliged  to  a  separation  ;  and  he 
told  her  that  it  was  not  lawful  for  her  to  cohabit  wiUi  her  husband  any  more  :  to  which 
she  replying,  that  her  husband  had  not  put  her  away,  the  prophet  repeated  his  former 
decision,  adding  that  such  form  of  speaking  was  by  general  consent  understood  to 
imply  a  perpetual  separation.  Upon  this  the  woman  being  greatly  concerned  because 
of  the  smallness  of  her  children,  went  home,  and  uttered  her  complaint  to  God  in 
prayer :  and  thereupon  this  passage  was  revealed(3),  allowing  a  man  to  take  his  wife 
again,  notwithstanding  his  having  pronounced  the  abovementioned  form  of  divorce, 
on  doing  certain  acts  of  charity,  or  mortification,  by  way  of  penance. 

"  "  Heaven  halh  heard  the  voice  of  her  who  brought  unto  thee  her  complaint 
against  her  husband,  and  who  raised  to  the  Lord  her  eyes  balhed  in  tears." — 'yucarij. 

c  And  therefore  no  woman  ought  to  be  placed  in  the  same  degree  of  prohibition, 
except  those  whom  God  has  joined  with  them,  as  nursing-mothers,  and  the  wives  of 
the  prophet(4). 

t  "  They  cannot  become  their  wives." — Savary. 

d  This  seems  to  be  here  the  true  meaning  of  the  original  word,  which  properly 
signifies  to  return,  and  is  variously  expounded  by  the  Mohammedan  doctors. 

e  Which  captive,  according  to  the  most  received  derision,  ought  to  be  a  true  be- 
liever; as  is  oidered  for  the  expiation  of  manslaughter(5). 

(1)  AI  Reidawi.         (2)  See  chap.  33,  p.  208,  Vol  U.        (3)  Al  Heidawi,  Jallal.,  &c. 

(4)  Al  Heidawi.     See  chap.  4,  p.  268,  Vol.  1.  and  chap.  33,  p.  218,  Vol.  II. 

(5)  See  chap.  4,  p.  2r9,  Vol.  I. 


328  AL  KORAN. 

before  they  touch  one  another*.  This  is  what  ye  are  warned  to 
perform  :  and  God  is  well  apprized  of  that  which  ye  do.  And 
whoso  findeth  not  a  captive  to  redeem^  shall  observe  a  fast  of  two 
consecutive  months,  before  they  touch  one  another.  And  whoso 
shall  not  be  able  to  fast  that  time,  shall  feed  threescore  poor 
men.  This  is  ordained  you,  that  ye  may  believe  in  God  and  his 
apostle.  These  are  the  statutes  of  God:  and  for  the  unbelievers  i.s 
prepared  di  grievous  torment.  Verily  they  who  oppose  God  and 
his  apostle  shall  be  brought  low,  as  the  unbelievers  who  preced- 
ed them  were  brought  low.  And  now  have  we  sent  down  mani- 
fest signs  :  and  an  ignominious  punishment  awaiteth  the  unbe- 
lievers. On  a  certain  day  God  shall  raise  them  all  to  life,  and 
shall  declare  unto  them  that  which  they  have  wrought.  God 
hath  taken  an  exact  account  thereof;  but  they  have  forgotten  the 
same  :  and  God  is  witness  over  all  things.  Dost  thou  not  per- 
ceive that  God  knoweth  whatever  is  in  heaven  and  in  earth  ? 
There  is  no  private  discourse  among  three  persons,  but  he  is  the 
fourth  of  them  ;  nor  among  five,  but  he  is  the  sixth  of  them  ; 
neither  among  a  smaller  number  than  this,  nor  a  larger,  but  he 
is  with  them,  wheresoever  they  be  :  and  he  will  declare  unto 
them  that  which  they  have  done,  on  the  day  of  resurrection  :  for 
God  knoweth  all  things.  Hast  thou  not  observed  those  who  have 
been  forbidden  to  use  clandestine  discourse,  but  afterwards  return 
to  what  they  have  been  forbiddent,  and  discourse  privily  among 
themselves  of  wickedness,  and  enmity,  and  disobedience  towards 
the  apostle''?  And  when  they  come  unto  thee,  they  salute  thee  with 
that  form  of  salutation  wherewith  God  doth  not  salute  thee'': 
and  they  say  among  themselves,  by  way  of  derision,  Would  not 
God  punish  us  for  what  we  say,  if  this  man  were  a  jjrophet? 
Hell  shall  be  their  sufficient  punishment :  they  shall  go  down 
into  the  same  to  be  burned;  and  an  unhappy  journey  shall  it  be! 
0  true  believers,  when  ye  discourse  privily  together,  discourse 
not  of  wickedness,  and  enmity,  and  disobedience  towards  the 
apostle  ;  but  discourse  of  justice  and  piety  :  and  fear  God,  before 
whom  ye  shall  be  assembled.  Verily  the  clandestine  discourse 
of  the  infidels  proceedeth  from  Satan  J,  that  he  may  grieve  the 

*  "  They  who  swear  to  hve  no  longer  with  their  wives,  and  who  repent  of  their 
oath,  must  not  have  intercourse  with  them  before  they  have  hberated  a  captive." — 
Savarij. 

t  "  Hast  thou  considered  those  to  whom  clandestine  assemblies  have  been  for- 
bidden, and  who  resort  to  them  in  spite  of  the  prohibition." — Savary. 

a  That  is,  the  Jews  and  hypocritical  Moslems,  who  caballed  privately  together 
against  Mohammed,  and  made  signs  to  one  another  when  they  saw  the  true  believers: 
and  this  they  continued  to  do,  notwithstanding  they  were  forbidden. 

b  It  seems  they  used,  instead  of  Al  saJam  aleica,  i.  e.  Peace  he  unto  thee,  to  say, 
Al  sum  aleica,  i.  e.  Mischief  on  thee,  &c.(l). 

X  "  The  clandestine  assemblies  are  prompted  by  Satan." — Savary. 

(1)  Al  Beidawi,  Jallalo'ddin. 


AL  KORAN.  329 

true  believers  :  but  there  shall  be  none  to  hurt  them  in  the  least, 
unless  by  the  permission  of  God  ;  wherefore  in  God  let  the  faith- 
ful trust.  0  true  believers,  when  it  is  said  unto  you,  Make  room 
in  the  assembly;  make  room'':  God  will  grant  you  ample  room  m 
paradise.  And  when  it  is  said  tinlo  you,  Rise  up  ;  rise  up  : 
God  will  raise  those  of  you  who  believe,  and  those  to  whom 
knowledge  is  given,  to  superior  degrees  of  honour  i  and  God  is 
fully  apprized  of  that  which  ye  do.  0  true  believers,  when  ye 
go  to  speak  with  the  apostle,  give  alms  previously  to  your  dis- 
coursing with  him^  ;  this  ivill  be  better  for  you,  and  more  pure. 
But  if  ye  find  not  what  to  give,  verily  God  will  be  gracious  and 
merciful  unto  you.  Do  ye  fear  to  give  alms  previously  to  your 
discoursing  with  the  prophet,  lest  ye  should  impoverish  your- 
selves ?  Therefore  if  ye  do  it  not,  and  God  is  gracious  unto  you, 
by  dispensiJig  with  the  said  precept  for  the  future,  be  constant 
at  prayer,  and  pay  the  legal  alms  ;  and  obey  God  and  his  apostle 
in  all  other  matters:  for  God  well  knoweth  that  which  ye  do. 
Hast  thou  not  observed  those  who  have  taken  for  their  friends  a 
people  against  whom  God  is  incensed'?  They  are  neither  of 
you,  nor  of  them.'^:  and  they  swear  to  a  He'' knowingly.  Gop 
hath  prepared  for  them  a  grievous  punishment  ;  for  it  is  evil 
which  they  do.  They  have  taken  their  oaths  for  a  cloak,  and 
they  have  turned  men  aside  from  the  way  of  God*:  wherefore  a 
shameful  punishment  awaiteth  them  ;  neither  their  wealth  nor 
their  cliildren  shall  avail  them  at  all  against  God.  These  shall  be 
the  inhabitants  of  hell  fire  ;  they  shall  abide  therein  for  ever. 
On  a  certain  day  God  shall  raise  them  all  :  then  will  they  swear 
unto  him,  as  they  swear  now  unto  you,  imagining  that  it  will  be 
of  service  to  them.  Are  they  not  liars  ?  Satan  hath  prevailed 
against  them,  and  hath  caused  them  to  forget  the  remembrance  of 
God.  These  are  the  party  of  the  devil  ;  and  shall  not  the  party 
of  the  devil  be  doomed  to  perdition?  Verily  they  who  oppose 
God  and  his  apostle  shall  be  jjlaced  among  the  most  vile.     God 

a  In  this  passage  the  Moslems  are  commanded  to  give  place,  in  the  public  assem- 
blies, to  the  prophet  and  the  more  honourable  of  his  companions;  and  not  to  press 
and  crowd  upon  him,  as  they  used  to  do,  out  oC  a  desire  of  being  near  him,  and  hear- 
ing his  discourse. 

b  To  show  your  sincerity,  and  to  honour  the  apostle.  It  is  doubted  whether  this 
be  a  counsel  or  a  precept ;  but  however  it  continued  but  a  very  little  while  in  force, 
being  agreed  on  all  hands  to  be  abrogated  by  the  following  passage.  Do  ye  fear  to 
give  alms,  &c.(I). 

c    i.  e.  The  Jews. 

d    Being  hypocrites,  and  wavering  between  the  two  parties. 

e  i.  e.  They  have  solemnly  professed  Islam,  which  they  believe  not  in  their 
hearts. 

*  "  Under  the  shelter  of  their  perjuries,  they  turn  aside  others  from  the  divine 
law." — Savary. 

(1)  Al  Beidawi,  Jallalo'ddin. 

Vol.  II.— 2  R 


330  AL  KORAN. 

hath  written,  Verily  I  will  prevail,  and  my  apostles  :  for  God  is 
strong  and  mighty.  Thou  shalt  not  find  people  who  believe  in 
God  and  the  last  day  to  love  him  who  opposeth  God  and  his 
apostle  ;  although  they  be  their  fathers,  or  their  sons,  or  their 
brethren,  or  their  nearest  relations.  In  the  hearts  of  these  hath 
God  written  faith  ;  and  he  hath  strengthened  them  with  his  spirit : 
and  he  will  lead  them  into  gardens,  beneath  which  rivers  flow,  to 
remain  therein  for  ever,  God  is  well  pleased  in  them  ;  and  they 
are  well  pleased  in  him.  These  are  the  party  of  God:  and  shall 
not  the  party  of  God  prosper  ? 


CHAPTER  LIX. 

Intitled,  The  Emigkation^  ;  revealed  at  Medina. 

In  the  name  of  the  most  merciful  God. 

Whatever  is  in  heaven  and  earth  celebrateth  the  praise  of 
God  :  and  he  is  the  mighty,  the  wise.  It  was  he  who  caused 
those  who  believed  not,  of  the  people  who  receive  the  scripture, 
to  depart  from  their  habitations  at  the  first  emigration"*.     Ye  did 

a  The  original  word  signifies  the  quitting  or  removing  from  one's  native  country, 
or  settlement,  to  dwell  elsewhere,  whether  it  be  by  choice  or  compulsion. 

b  The  people  here  intended  were  the  Jews  of  the  tribe  of  al  Nadir,  who  dwelt  in 
Medina,  and  when  Mohammed  fled  thither  from  Mecca,  promised  him  to  stand  neu- 
ter between  liim  and  his  opponents,  and  made  a  treaty  with  him  to  that  purpose. 
When  he  had  gained  the  battle  of  Bedr,  they  confessed  that  he  was  the  prophet  de- 
scribed in  the  law  :  but  upon  his  receiving  that  disgrace  at  Ohod,  they  changed  their 
note:  and  Caab  Ebn  al  Ashraf  with  40  force  went  and  made  a  league  with  Abu 
Sofian,  which  they  confirmedlby  oath.  Upon  this,  Mohammed  got  Caab  despatched, 
and,  in  the  fourth  year  of  the  Hejra,  set  forward  against  al  Nadir,  and  besieged  them 
in  their  fortress,  which  stood  about  three  miles  from  Medina,  for  six  days,  at  the  end 
of  which  they  capitulated,  and  were  allowed  to  depart,  on  condition  that  they  should 
entirely  quit  that  place  :  and  accordingly  some  of  them  went  into  Syria,  and  others  to 
Khaibar  and  Hira(l). 

This  was  the  first  emigration,  mentioned  in  the  passage  before  us.  The  other 
happened  several  years  after,  in  the  reign  of  Omar,  when  that  Khalif  banished  those 
who  had  settled  at  Khaibar,  and  obliged  them  to  depart  out  of  Arabia(2j. 

Dr  Prideaux,  speaking  of  Mohammed's  obliging  those  of  Al  Nadir  to  quit  their 
settlements,  says  that  a  party  of  his  men  pursued  those  who  fled  into  Syria,  and  hav- 
ing overtaken  them,  put  them  all  to  the  sword,  excepting  only  one  man  that  escaped. 
With  such  cruelty,  continues  he,  did  those  barbarians  first  set  up  to  fight  for  that 

(1)  Al  Beidawi,  Jallalo'ddin,  &c.    V.  Abulf.  vit.  Moh.  cap.  35.  (2)  Idem 

Interp.  ^ 


AL  KORAN.  •  331 

not  think  that  they  would  go  forth*  :  and  they  thought  that  their 
fortresses  would  protect  them  against  God.     But  the  chastise- 
ment oj' God  came  upon  them,  from  whence  they  did  not  expect ; 
and  he  cast  terror  into  their  hearts.      They  pulled  down  their 
houses  with  their  own  hands'*,  and  the  hands  of  the  true  believers. 
Wherefore  take  exam  pie  yVom  them,  0  ye  who  have  eyes.   And 
if  God  had  not  doomed  thern  to  banishment,  he  had  surely  pun- 
ished them  in  this  worlds  ;  and  in  the  world  to  come  they  shall 
suffer  the  torment  of  hell  fire.     This,  because  they  opposed  God 
and  his  apostle  :  and  whoso  opposeth  God,  verily  God  ivill  be 
severe  in  punishing  him.      What  palm-trees  ye  cut  down,  or  left 
standing  on  their  roots,  loere  so  cut  down  or  left  by  the  will  of 
God  ;  and  that  he  might  disgrace  the  wicked  doers.     And  as  to 
the  spoils  of  these  people  which  God  hath  granted  ivholly  to  his 
apostle^  ye  did  not  push  forward  any  horses  or  camels  against  the 
same'^ ;  but  God  giveth  unto  his  apostles  dominion  over  whom  he 
pleaselh  :  for  God  is  almighty.      The  spoils  of  the  inhabitants  of 
the  tovvns  which  God  hath  granted  to  his  apostle  are  due  unto  God 
and  to  the  apostle,  and  him  who  is  of  kin  to  the  apostle,  and  the 
orphans,  and  the  poor,  and  the  traveller  ;  that  they  may  not  be 
for  ever  divided  in  a  circle  among  such  of  you  as  are  rich.   What 
the  apostle  shall  give  you,  that  accept  ;  and  what  he  shall  forbid 
you,  that  abstain  from  :  and  fear  God  ;  for  God  is  severe  in  chas- 
tising.   A  part  also  belongeth  to  the  poor  Mohajerin'',  who  have 

imposture  they  had  been  deluded  into{\).  But  a  learned  gentleman  has  already  ob- 
served that  this  is  all  grounded  on  a  mistake,  which  the  doctor  was  led  into  by  an 
imperfection  in  the  printed  edition  of  Eimacinus;  where,  after  mentioning  the  ex- 
pulsion of  the  Nadirites,  are  inserted  some  incoherent  words  relating  to  another  ac- 
tion, which  happened  the  month  before,  and  wherein  70  Moslems,  instead  of  putting 
others  to  the  sword,  were  surprised  and  put  to  the  sword  themselves,  together  with 
their  leader  al  Mondar  Ebn  Omar,  Caab  Ebn  Zeid  alone  escaping(2). 

•  It  was  He  who  made  to  descend  from  their  fortress  the  unbelieving  Jews,  as- 
sembled for  the  first  time.  You  did  not  think  that  they  could  be  forced  from 
thence. — Savary. 

a  Doing  what  damage  they  could,  that  the  Moslems  might  make  the  less  advan- 
tage of  what  they  were  obliged  to  leave  behind  them. 

b     By  delivering  them  up  to  slaughter  and  captivity,  as  ho  did  those  of  Korcidha. 

■f  "  He  would  have  exterminated  them." — Savary. 

c  It  is  remarkable  that  in  this  expedition  the  spoils  were  not  divided  according  to 
the  law  given  for  that  purpose  in  the  Koran(3),  but  were  granted  to  the  apostle,  and 
declared  to  be  entirely  in  his  disposition  :  and  the  reason  was,  because  the  place  was 
taken  without  the  assistance  of  horse  ;  which  became  a  rule  for  the  future(4). 

d  For  the  settlement  of  those  of  al  Nadir  being  so  near  Medina,  the  Moslems 
went  all  on  foot  thither,  except  only  the  prophet  himself(5). 

e  Wherelore  Mohammed  distributed  those  spoils  among  the  Mohajerin,  or  those 
who  had  fled  from  Mecca,  only ;  and  gave  no  part  thereof  to  the  Ansars,  or  those  of 
Medina,  except  only  to  three  of  them,  who  were  in  necessitous  circumstances(6). 

(1)  Prid.  Life  of  Mali.  p.  82.  (2)  V.  Gagnicr,  not.  in  Ahulf.  Vit.  Mob.  p.  71. 

(3)  Chap.  8.  p.  269,  Vol.  I.  (4)  V.  Ahulf.  Vit.  Woli.  p.  91.  (5)  Al  Heidawi. 

(6)  Idem. 


332  AL  KORAN. 

been  dispossessed  of  their  houses  and  their  substance,  seeking 
favour  from  God,  and  his  good  will,  and  assisting  God  and  his 
apostle.  These  are  the  men  of  veracity*.  And  they  who  quietly 
possessed  the  town  of  Medina,  and  professed  the  faith  ivithout 
molestation,  before  them%  love  him  who  hath  fled  unto  them, 
and  find  in  their  breasts  no  want  of  that  which  is  given  the  Mo- 
hajerin^,  but  prefer  them  before  themselves,  although  there  be 
indigence  among  them.  And  whoso  is  preserved  from  the  covet- 
ousness  of  his  own  soul,  those  shall  surel}'  prosper.  And  they 
who  have  come  after  them'=  say,  0  Lord,  forgive  us  and  our  bre- 
thren who  have  preceded  us  in  the  faith,  and  put  not  into  our 
hearts  ill-will  against  those  v/ho  have  believed  :  0  Lord,  verily 
thou  art  compassionate  and  merciful.  Hast  thou  not  observed 
them  who  play  the  hypocrites  ?  They  say  unto  their  brethren 
who  believe  not,  of  those  who  have  received  the  scriptures'^,  Ve- 
rily if  ye  be  expelled  your  habitations,  we  will  surely  go  forth 
with  you  ;  and  we  will  not  pay  obedience,  in  your  respect,  unto 
any  one  for  ever  :  and  if  ye  be  attacked,  we  will  certainly  assist 
you.  But  God  is  witness  that  they  are  liars.  Verily  if  they  be 
expelled,  they  will  not  go  forth  with  them  ;  and  if  they  be  attack- 
ed they  will  not  assist  them^  ;  and  if  they  do  assist  them,  they  will 
surely  turn  their  backs  :  and  they  shall  not  be  protected.  Verily 
ye  are  stronger  than  they,  by  reason  of  the  terror  cast  into  their 
breasts  from  God.  This,  because  they  are  not  people  of  pru- 
dence. They  will  not  fight  against  you  in  a  body,  except  in 
fenced  towns,  or  from  behind  walls.  Their  strength  in  war 
among  themselves  is  great^:  thou  thinkest  them  to  be  united  ;  but 
their  hearts  are  divided.  This,  because  they  are  people  who  do 
not  understand.  Like  those  who  lately  preceded  them^,  they 
have  tasted  the  evil  consequence  of  their  deed  ;  and  a  painful  tor- 
ment is  prepared,  for  them  hereafter.  Thus  have  the  hypocrites 
deceived  the  Jews :  like  the  devil,  when  he  saith  unto  a  man,  Be 

'  "  Those  who  aid  God  and  the  Prophet  are  the  true  believers." — Savary. 

a  That  is,  the  Ansars  ;  who  enjoyed  their  houses,  and  the  free  exercise  of  their 
religion  before  the  Hejra,  while  the  converts  of  Mecca  were  persecuted  and  harassed 
by  the  idolaters. 

b     i.  e.  And  bear  them  no  grudge  or  envy  on  that  account. 

c  The  persons  here  meant  seem  to  be  those  who  fled  from  Mecca  after  Moham- 
iTied  began  to  gain  strength,  and  his  religion  had  made  a  considerable  progress. 

d     That  is,  the  Jews  of  the  tribe  of  al  Nadir. 

e  And  it  happened  accordingly:  for  Ebn  Obba  and  his  confederates  wrote  to  the 
Nadirites  to  this  purpose,  but  never  performed  their  promise(l). 

f  i.  e.  It  is  not  their  weakness  or  cowardice  which  makes  them  decline  a  field  bat- 
tle with  you,  since  they  show  strength  and  valour  enough  in  their  wars  with  one 
another ;  but  both  fail  them  when  they  enter  into  the  lists  with  God  and  his  apostle. 

g  riz.  The  idolaters  who  were  slain  at  Bedr;  or  the  Jews  of  Kainoka,  wlio  were 
plundered  and  sent  into  exile  before  those  of  al  Nadir. 

(1)  Al  lieidawi. 


AL  KORAN.  333 

thou  an  infidel  ;  and  when  he  is  become  an  infidel,  he  saith,  Ve- 
rily 1  am  clear  of  thee  ;  for  I  fear  God,  the  Loud  of  all  creatures. 
Wherefore  the  end  of  them  both  shall  be  that  they  shall  dwell  in 
hell  fire,  abiding  therein  for  ever  :  and  this  shall  be  the  recom- 
pense of  the  unjust.     O  true  believers,  fear  God  ;  and  let  a  soul 
look  what  it  sendeth  before  for  the  morrow'' :  and  fear  God,  for 
God  is  well  acquainted  with  that  which  ye  do.      And  be  not  as 
those  who  have  forgotten  God,  and  whom  he  hath  caused  to  for- 
get their  own  souls  :  these  are  the  wicked  doers.     The  inhab  t- 
ants  oi  hell  fire  and  the  inhabitants  of  paradise  shall  not  be  held 
equal.     The  inhabitants   of  paradise   are  they   who  shall  enjoy 
felicity.     If  we  had  sent  down  this  Koran  on  a  mountain,  thou 
wouldest  certainly  have  seen  the  same  humble  itself,  and  cleave 
in  sunder  for  fear  of  God.     These  similitudes  do  we  propose  unto 
men,  that  they  may  consider.      He  is  God,   besides  whom  th^re 
is  no  God  ;  who  knoweth  that  which  is  future,  and  that  which  is 
present  :  he  is  the  most  Merciful  ;  heis  God,  besides  whom  there 
is  no  God  :  the  King,  the  Holy,  the  Giver  of  peace,  the  Faitliful, 
the  Guardian,  the  Powerful,  the  Strong,  the  most  High.     Far 
be  God  exalted  above  the  idols  which  they  associate  luith  h,m  ! 
He  is  God,  the  Creator,  the  Maker,  the  Former.      He  hath  most 
excellent   names''.     Whatever  is  in   heaven   and  earth    praiseth 
him  :  and  he  is  the  Mighty,  the  Wise. 


CHAPTER  LX. 

Intitled,  She  who  is  tried^  ;  revealed  at  Medina. 

In  the  name  of  the  most  merciful  God. 

O  TRUE  believers,  take  not  my  enemy  and  your  enemy  for 
your  friends'^,  showing  kindness  towards  them  ;  since  they  be- 

a  That  is,  For  the  next  life,  which  may  be  called  the  morrow,  as  this  present 
life  may  be  called  to-day. 

b     See  chap.  7,  p.  360,  note  b,  Vol.  I. 

c  The  chapter  bcai.s  ihis  title,  because  it  directs  the  women  who  desert  and 
conic  over  from  the  infidels  to  the  Moslems  to  be  examined,  and  tried  whether  they 
be  sincere  in  their  profes^sion  of  the  faith. 

d  This  passage  was  revealed  on  account  of  Hateb  Ebn  Abi  Baltaa,  who,  under- 
standing: that  Mahommed  had  a  design  to  surprise  Mecca,  wrote  a  letter  to  the  Ko- 
reish,  };iving  them  notice  of  the  intended  expedition,  and  advised  them  to  be  on 
their  <ru,n(i  :  which  letter  he  sent  by  Sarah,  a  maid-servant  belonging  to  the  family 
of  Hashem.  The  messenger  had  not  been  gone  long  before  Gabriel  discovered  (he 
iifT.iir  to  the  prophet,  who  immedi.Uely  sent  .ilU'r  her,  and  having  intercepted  the 
leitei,  ar-ked  H.ilib  how  he  came  to  be  guilty  of  such  an  action  ?  to  which  he  replied, 


334  AL  KORAN. 

lieve  not  in  the  truth  which  hath  come  unto  you,  having  expelled 
the  apostle  and  yourselves  from  your  native  city,  because  ye 
believe  in  God  your  Lord.  If  ye  go  forth  to  fight  in  defence  of 
my  religion,  and  out  of  a  desire  to  please  me,  and  privately  show 
friendship  unto  them*";  verily  I  well  know  that  which  ye  con- 
ceal, and  that  wliich  ye  discover  :  and  whoever  of  you  doth  this, 
lath  already  erred  from  the  straight  path.  If  they  get  the  better  of 
you,  they  will  be  enemies  unto  you,  and  they  will  stretch  forth 
their  hands  and  their  tongues  against  you  with  evil  :  and  they 
earnestly  desire  that  ye  should  become  unbelievers.  Neither 
ycur  kindred  nor  your  children  will  avail  you  at  all  on  the  day 
of  resurrection,  which  will  separate  you  from  one  another  :  and 
God  seeth  that  which  ye  do.  Ye  have  an  excellent  pattern  in 
Abraham,  and  those  who  were  with  him,  when  they  said  unto 
their  people,  Verily  we  are  clear  of  you,  and  of  the  idols  which 
ye  worship,  besides  God  :  we  have  renounced  you  ;  and  enmity 
and  hatred  is  begun  between  us  and  you  for  ever,  until  ye  be- 
lieve in  God  alone  :  except  Abraham's  saying  unto  his  father, 
Verily  I  will  beg  pardon  for  thee** ;  but  I  cannot  obtain  aught  of 
God  in  thy  behalf.  0  Lord,  in  thee  do  we  trust,  and  unto  thee 
are  we  turned  ;  and  before  thee  shall  we  be  assembled  hereafter. 
O  Lord,  suifer  us  not  to  be  put  to  trial  by  the  unbelievers*^  :  and 
forgive  us,  0  Lord  ;  for  thou  art  mighty  and  wise.  Verily  ye 
have  in  them  an  excellent  example,  unto  him  who  hopeth  in  God 
and  the  last  day  :  and  whoso  turneth  back  ;  verily  God  is  self 
sufficient,  and  praise  worthy.  Peradventure  God  will  establish 
friendship  between  yourselves  and  such  of  them  as  ye  now  hold 
for  enemies'^ :   for  God  is  powerful  ;  and  God  is  inclined  to  for- 

that  it  was  not  out  of  infidelity,  or  a  desire  to  return  to  idolatry,  but  merely  to  induce 
the  Koreish  to  treat  his  family,  which  was  still  at  Mecca,  with  some  kindness ; 
adding,  that  he  was  well  assured  his  intelligence  would  be  of  no  service  at  all  to  the 
Meccans,  because  he  was  satisfied  God  would  take  vengeance  on  them.  Where- 
upon Mahommed  received  his  excuse,  and  pardoned  him  :  but  it  was  thought  proper 
to  forbid  any  such  practices  (or  the  future(l). 

*  "  If  ye  fight  against  them  in  defence  of  my  law,  and  to  merit  my  rewards,  will 
ye  retain  fiiendship  for  them." — Savary, 

a  The  verb  here  used  has  also  a  contrary  signification,  according  to  which  the 
words  may  be  rendered,  and  yet  openly  show  friendship  unto  them. 

b    For  in  this,  Abraham's  example  is  not  to  be  followed.     See  chap.  9. 

c  i.  e.  Suffer  them  not  to  prevail  against  us,  lest  they  thence  conclude  them- 
selves to  be  in  the  right,  and  endeavour  to  make  us  deny  our  faith  by  the  terror  of 
persecution(2). 

d  And  this  happened  accordingly  on  the  taking  of  Mecca ;  when  Abu  Sofian  and 
others  of  the  Koreish,  who  had  till  then  been  inveterate  enemies  to  the  Moslems, 
embraced  the  same  faith,  and  became  their  friends  and  brethren.  Some  suppose  the 
marriage  of  Mahommed  with  0mm  Habiba,  the  daughter  of  Abu  Sofian,  which  was 
celebrated  the  year  before,  to  be  here  inteaded(3). 

(1)  AlBeidawi.     V.  Abulf.  Vit.  Moh.  p.  103.  (2)  Al  Ceidawi. 

(3)  V.  Gagiiici-  not.  in  Abulf.  Vit.  Moh,  p.  91. 


AL  KOUAN.  335 

give,   and  merciful.     As  to   those  who  have   not   borne   arms 
against  you  on  account  of  religon,  nor  turned  you  out  of  your 
dwellings,   God  forbiddeth  you  not  to  deal  kindly   with  them, 
and  to  behave  justly  towards  them^  :   for  God  loveth  those  who 
act  justly.     But  as  to  those  who  have  borne  arms  against  you  on 
account  of  religion,  and  have  dispossessed  you  of  your  habitations, 
and  have  assisted   in  dispossessing  you,  God  forbiddeth   you   to 
enter  into  friendship  with  them  :  and  whosoever  of  you  entereth 
into  friendship  with   them,  those  are  unjust  doers.      O  true  be- 
lievers, when  believing  women  come  unto  you  as  refugees,  try 
them*:  God  well  knoweth  their  faith.      And  if  ye  know  them  to 
be  true  believers,  send  them  not  back  to  the  infidels  :  they  are 
not  lawful  for  the  unbelievers  to  have  in  marriage  ;  neither  are 
the  unbelievers  lawful  for  them.     But  give  their  unbelieving 
husbands  what  they  shall   have  expended  for  their  dotvers^. 
Nor  shall  it  be  any  crime  in  you  if  ye  marry  them,  provided  ye 
give  them  their  dowries'^.     And  retain  not  the  patronage  of  the 
unbelieving  womeii :  but  demand  back  that  which  ye  have  ex- 
pended for  the  dowry  of  such  of  your  wives  as  go  over  to  the 
unbelievers;  and  let  them  demand  back  that  which  they  have 
expended  for  the  dowry  of  those  ivho  come  over  to  you.     This 
is  the  judgment  of  God,  which  he  cstablisheth  among  you  :  and 
God  is  knowing  and  wise.      If  any  of  your  wives'^  escape  from 
you  to  the  unbelievers,  and  ye  have  your  turn  by  the  coming 
over  of  any  of  the  unbelievers'  wives  to  you^;  give  unto  those 

a  This  passao:e,  it  is  saiJ,  was  revealed  on  account  of  Kotella  bint  Abd'al  Uzza, 
who  having,  while  she  was  an  idolatress,  brought  some  presents  to  her  daughter, 
Asma  bint  Abi  Beer,  the  latter  not  only  refused  to  accept  them,  but  even  denied  her 
adinittance(l). 

*  When  such  women  sought  an  asylum  at  Medina,  Mahomet  obliged  them  to 
swear  that  they  were  prompted  only  by  the  desire  of  embracing  Islamism,  and  that 
hatred  of  their  husbands,  or  love  of  some  Mussulman,  had  not  had  any  influence  on 
their  conduct. — Savarij. 

b  For  according  to  the  terms  of  the  pacification  of  al  Hodeibiya(2),  each  side 
was  to  return  whatever  came  into  their  power  belonging  to  the  other;  wherefore 
when  the  Moslems  were,  by  this  passage,  forbidden  to  restore  the  married  wonu-ii 
who  should  come  over  to  them,  they  were  at  the  satae  time  commanded  to  mike 
some  sort  of  satisfaction,  by  returning  their  dowry. 

It  is  related,  that  after  the  aforesaid  pacification,  while  Mohammed  was  yet  :it 
al  Hodeibiya,  Sobeia  bint  al  Hareth,  of  the  tribe  of  Aslam,  having  embraced  Mo- 
hammedism,  her  husband,  Mosafer  the  Maklizuinite,  came  and  demanded  her  back  ; 
upon  which  this  passage  was  revealed  :  and  Mohammed,  pursuant  thereto,  adminis- 
tered to  her  the  oath  thereafter  directed,  and  returned  her  husband  her  dower;  and 
then  Omar  married  her(3). 

c  For  what  is  returned  to  their  former  husbands  is  not  to  be  considered  as  their 
dower. 

d  Literally,  any  thing  of  your  wives  ;  which  some  interpret,  any  part  of  their 
dowry. 

e     Or,  as  the  original  verb  may  be  translated,  and  ye  take  spoils:  in  which  case 

(1)  Al  Beidawi.  (2)  See  chap.  48,  p.  324,  &c.  Vol.  II.  (3)  Al  Beidawi. 


336  AL  KORAN. 

believers  whose  wives  shall  have  gone  away,  otit  of  the  dowries 
of  the  latter,  so  much  as  they  shall  have  expended  for  the 
dowers  of  the  former :  and  fear  God,  in  whom  ye  believe. 
0  prophet,  when  believing  women  come  unto  thee,  and  plight 
their  faith  unto  thee%  that  they  will  not  associate  any  thing  with 
God,  nor  steal,  nor  commit  fornication,  nor  kill  their  children'', 
nor  come  with  a  calumny  which  they  have  forged  between 
their  hands  and  their  feet%  nor  be  disobedient  to  thee  in  that 
which  shall  be  reasonable  :  then  do  thou  plight  thy  faith  unto 
them,  and  ask  pardon  for  them  of  God  ;  for  God  is  inclined  to 
forgive,  and  merciful.  0  true  believers,  enter  not  into  friend- 
ship with  a  people  against  whom  God  is  incensed*^ :  they  despair 
of  the  life  to  come%  as  the  infidels  despair  of  the  resurrection  of 
those  who  dwell  in  the  graves. 


CHAPTER  LXl. 

,  Intitleu,  Battle  Array  ;  Revealed  at  Mecca*". 

In  the  name  of  the  most  merciful  God. 

Whatever  is  in  heaven  and  in  earth  celebrateth  the  praise  of 
God  ;  for  he  is  mighty  and  wise.     0  true  believers,  why  do  yc 

the  meaning  will  be,  that  those  Moslems,  whose  wives  shall  have  gone  over  to  the 
infidels,  shall  have  a  satisfaction  for  their  dower  out  of  the  next  booty.  This  law, 
they  say,  was  given,  because  the  idolaters,  after  the  preceding  verse  had  been 
revealed,  refused  to  comply  therewith,  or  to  make  any  return  of  the  dower  of  those 
women  who  went  over  to  them  from  the  Moslems(l);  so  that  the  latter  were  obliged 
to  indemnify  themselves  as  they  could. 

a  See  the  Prelim.  Disc.  §  II.  p.  65,  Vol.  I.  Some  are  of  opinion  that  this  passage 
was  not  revealed  til!  the  day  of  the  taking  of  Mecca  ;  when,  after  having  received 
the  solemn  submission  of  the  men,  he  proceeded  to  receive  that  of  the  women(2). 

b     See  chap.  81,  Vol.  II. 

c  Jallalo'ddin  understands  these  words  of  their  laying  their  spurious  children  to 
their  husbands. 

d    i.  e.  The  infidels  in  general ;  or  the  Jews  in  particular(.S). 

e  By  reason  of  their  infidelity  ;  or  because  they  well  know  they  cannot  expect 
to  be  made  partakers  of  the  happiness  of  the  next  life,  by  reason  of  their  rejecting  of 
the  prophet  foretold  in  the  law,  and  whose  mission  is  confirmed  by  mirac!es(4). 

f  Or,  as  some  rather  judge,  at  Medina  ;  which  opinion  is  confirmed  by  the  expli- 
cation in  the  next  note. 

(1)  Al  Beidawi.  (2)  Idem.  (3)  See  chap.  1,  p.  187,  Vol.  I. 

(4)  AI  Beidawi. 


AL  KOUAN.  337 

say  that  which  ye  do  nol«*  ?     //  is  most  odious  in  the  sight  of 
God,  that  ye  say  that  which  yc  do  not.     Verily  God  lovcth  those 
who  fight  for  his  religion  in  battle  array,  as  though  they  ivere  a 
well  compacted  building.      Eenieviber  when  Moses  said  unto  his 
people,  0  my  people,  why  do  ye  injure  me**;  since  ye  know  that 
1  am  the  apostle  of  God  sent  unto  you  ?     And  when  they   had 
deviated  _//'om  the  truth,  God  made  their  hearts  to  deviate /;'07/i 
the  right  way;  for  God  directeth  not  wicked  people.     And  when 
Jesus  the  Son  of  Mary  said,  0  children  of  Israel,  verily  I  am  the 
apostle  of  God  sent  unto  5'ou,  confirming  the  law  which  was 
delivered  before  me,  and  bringing  good  tidings  of  an  apostle  who 
shall  come  after  me,  and  whose  name  shall  he   Ahmed*^.      And 
when  he  produced  unto  them  evident  miracles,  they  said,  This  is 
manifest  sorceryt.     But  who  is  more  unjust  than  he  who  forgeth 
a  lie  against  God,  wdien   he  is  invited   unto  Islam  ?     And   God 
directeth  not  the  unjust  people.     They  seek  to  extinguish  God's 
light  with  their  mouths:  but  God  will  perfect  his  light,  though 
the  infidels  be  averse  thereto.     It  is  he  who  halli  sent  his  apostle 
with  the  direction,  and  the  religion  of  truth,  that  he  may  exalt 
the  same  above  every  religion,  although  the  idolaters  be   averse 
thereto.     0    true   believers,    shall   I   show   you   a   merchandize 
which   will    deliver   you  from    a  painful    torment   hereafterX  ? 
lielieve  in  God  and  his  apostle;  and  defend   God's  true  religion 
with  your  substance,  and  in  your  own   persons.      This  ivill  be 
better  for  you,  if  ye  knew  it.     He  will  forgive  you   your  sins, 
and  will  introduce  you  into  gardens  through  which  rivers  flow, 
and  agreeable  habitations  in  gardens   of  perpetual  abode.     This 
tvill  be  great  felicity.     And  ye  shall  obtain  other  things  wiiich 
ye  desire,  namely,  assistance  from  God,  and  a  speedy  victory. 
And  do   thou   bear  good  tidings  to  the  true   believers.     O   true 

a  The  commentators  generally  suppose  these  words  to  be  directed  to  the  Mos- 
lems, who,  notwithstaudinfi;  they  had  solemnly  engaged  to  spend  their  lives  and  for- 
tunes in  defence  of  their  faith,  yet  shamefully  turned  their  backs  at  the  battle  of 
Ohod(l).  They  may,  however,  be  applied  to  hypocrites  of  all  sorts,  whose  actions 
contradict  their  words. 

*  "  O  believers  !  why  do  you  yet  not  fulfil  the  promise  made  unto  God  ?" — Savary. 

b     viz.  By  your  disobedience;  or  by  maliciously  aspersing  me(2)? 

c  For  Mohammed  also  bore  the  name  of  Ahmed;  both  names  being  derived  from 
the  same  root,  and  nearly  of  the  same  signification.  The  Persian  paraphrast,  to  sup- 
port what  is  here  alleged,  quotes  the  following  words  of  Christ,  I  go  to  my  father^ 
and  the  l?HTdc\ele  shall  come{3):  the  Mohammedan  doctors  unanimously  teaching, 
that  by  the  Paraclete  (or,  as  they  choose  to  lead  it,  the  Pcriclyle,  or  Illuniriuus)^ 
their  prophet  is  intended,  and  no  other(4). 

f  "  He  is  an  impostor." — Savary. 

i  "  0  believers,  shall  I  teach  unto  you  a  means  of  averting  the  rigour  of  torments  ?" 
— Savary. 

(1)  See  chap.  3,  p.  231 ,  251,  &c.  Vol.  T.  (2)  See  chap.  33,  p.  2t20,  VoL  IL 

(3)  See  .lohn  xvi.  7,  &c.  (4)  See  the  Prelim.  Disc.  ^  IV.  {u  88. 

Vol.  II.— 2  S 


338  AL  KORAN. 

believers,  be  ye  the  assistants  of  God;  as  Jesus  the  son  of  Mary 
said  to  the  apostles,  Who  tvill  be  my  assistants  with  respect  to 
God''  ?  The  apostles  answered.  We  luill  be  the  assistants  of  God. 
So  a  part  of  the  children  of  Israel  believed,  and  a  part  believed 
not^:  but  we  strengthened  those  who  believed,  above  their  enemy ; 
wherefore  they  became  victorious  over  them. 


CHAPTER  LXII. 

Intitled,  The  Assembly  ;  revealed  at  Medina, 

In  the  name  of  the  most  merciful  God. 

Whatever  is  in  heaven  and  earth  praiseth  God;  the  King, 
the  Holy,  the  Mighty,  the  Wise.  //  is  he  who  hath  raised  up 
amidst  the  illiterate  JSrabians  an  apostle  from  among  themselves^ 
to  rehearse  his  signs  unto  them,  and  to  purify  them,  and  to  teach 
them  the  scriptures  and  wisdom;  whereas  before  they  were  cer- 
tainly in  a  manifest  error*;  and  others  of  them  have  not  yet 
attained  unto  them,  bi/  embracing  the  faith;  though  they  also 
shall  be  converted  in  God's  good  time;  for  he  is  mighty  and 
wise.  This  is  the  free  grace  of  God:  he  bestoweth  the  same  on 
whom  he  pleaselh:  and  God  is  endued  with  great  beneficence. 
The  likeness  of  those  who  were  charged  with  the  observance  of 
the  law,  and  then  observed  it  not,  is  as  the  likeness  of  an  ass 
laden  with  books'^.  How  wretched  is  the  likeness  of  the  people 
who  charge  the  signs  of  God  with  falsehood!!  and  God  directeth 
not  the  unjust  people.  Say,  0  ye  who  follow  the  Jewish  religion, 
if  ye  say  that  ye  are  the  friends  of  God  above  other  men,  wish 
for'death%  if  ye  speak  truth.  But  they  will  never  wish  for  it, 
because  of  that  which  their  hands  have  sent  before  them^:  and 

a     See  chap.  3,  p.  240,  Vol.  I. 

b     Either  by  rejecting  him,  or  by  affirming  him  to  be  God,  and  the  son  of  God(l). 

c     See  the  Prelim.  Disc.  §  II.  p.  60,  Vol.  I. 

*  "  Before  his  time,  the  Arabs  were  involved  In  the  profoundest  darkness." — 
Savary. 

d  Because  they  understand  not  the  prophecies  contained  in  the  law,  which  bear 
witness  to  Mohammed,  no  more  than  the  ass  does  the  books  which  he  carries. 

\  "  Wo  unto  those  who  abjure  the  holy  religion." — Savary. 

e  i.  e.  Make  it  your  request  to  God,  that  he  would  translate  you  from  this  trouble- 
some world  to  a  state  of  never-fading  bliss. 

f    See  chap.  2,  pp.  202,  203,  Vol.  I. 

(1)  Jallalo'ddin, 


AL  KORAN. 


339 


God  well  knovveth  the  unjust.  Say,  Verily  death,  from  which 
ye  fly,  will  surely  meet  you:  then  shall  ye  be  brought  before 
him  who  knoweth  as  well  what  is  concealed  as  what  is  discovered; 
and  he  will  declare  unto  you  that  which  ye  have  done.  0  true 
believers,  when  ye  are  called  to  prayer  on  the  day  of  the  assem- 
bly", hasten  to  the  commemoration  of  God,  and  leave  merchandiz- 
ing. This  ivill  be  better  for  you,  if  ye  knew  it.  And  when 
prayer  is  ended,  then  disperse  yourselves  through  the  land  as  ye 
list]  and  seek  ^-^m  of  the  liberality  of  God'':  and  remember  God 
frequently,  that  ye  may  prosper.  But  when  they  see  any  mer- 
chandizing, or  sport,  they  flock  thereto,  and  leave  thee  standing 
up  i7i  thy  puljnt".  Say,  the  reward  which  is  with  God  is  better 
tiaan  any  sport  or  merchandize:  and  God  is  the  best  provider*. 


CHAPTER  LXIII. 

Intitled,  The  Hypocrites  ;  revealed  at  Medina. 
In  the  name  of  the  most  merciful  God. 
When  the  hypocrites  come  unto   thee,   they  say,  We  bear 

a  That  is  Friday,  which  being  more  peculiarly  set  apart  by  Mohammed  for  the 
public  worship  of  God,  is  therefore  called  Yawm  al  joma,  i.  e.  the  day  of  the  assem- 
bly, or  congregation  ;  whereas  it  was  before  called  al  Aruba.  The  first  time  this  day 
was  particularly  observed,  as  some  say,  was  on  the  prophet's  arrival  at  Medina,  into 
which  city  he  made  his  first  entry  on  a  Friday  :  but  others  tell  us  that  Caab  Ebn 
Lowa,  one  of  Mohammed's  ancestors,  gave  the  day  its  present  name,  because  on  that 
day  the  people  used  to  be  assembled  before  him(l).  One  reason  given  for  the  ob- 
servation of  Friday,  preferably  to  any  other  day  of  the  week,  is  because  on  that  day 
God  finished  the  crcation(2). 

h  By  returning  to  your  commerce  and  worldly  occupations,  if  ye  think  fit :  for  the 
Mohammedans  do  not  hold  themselves  obliged  to  observe  the  day  of  their  public  as- 
eembly  with  the  same  strictness  as  the  Christians  and  Jews  do  their  respective  Sab- 
bath  ;  or  particularly  to  abstain  from  work,  after  they  have  performed  their  devotions. 
Some,  however,  from  a  tradition  of  their  prophet,  are  of  opinion  that  works  of  charily, 
and  religious  exercises,  which  may  draw  down  the  blessing  of  God,  are  recommended 
in  this  passage. 

c  It  is  related  that  one  Friday,  while  Mohammed  was  jjreaching,  a  caravan  of 
merchants  happened  to  arrive  with  their  drums  beating,  according  to  custom  ;  which 
the  congregation  hearing,  they  all  ran  out  of  the  mosque  to  see  them,  except  twelve 

only(3). 

•  "  Say,  the  treasures  which  God  offers  imto  you  are  more  precious  than  any  mo- 
mentaiy  advantages.     God  is  the  most  magnificent  of  dispensers."— Sarart/. 

(1)  Al  Beidawi.  (2)  V.  Gol.     Alfrag.  p.  15.  (3)  Al  Beidawi,  Jallalo'ddin. 


340  AL  KORAN. 


witness  that  ihou  art    indeed   the  apostle  of  God.      And  God 
knoweth  that  thou  art  indeed  his  apostle:  but  God  heareth  wit- 
ness that  the  hj'pocrites  arc  certainly  liars.     They  have  taken 
their  oaths  for  a  protection,  and  they  turn  otherfi  aside  from  the 
way  of  God:  it  is  surely  evil  which  they  do.     This  is  testified 
of   them,    because   they    believed,    and  afterwards  became  un- 
believers: wherefore  a  seal  is  set  on  their  hearts,  and  they  shall 
not  understand.     When  thou  beholdest  them,  their  persons  please 
thee":  and  if  they  speak,  thou  hearest  their  discourse  with  delight. 
They  resemble  pieces  of  timber  set  up  against  a  wall^.     They 
imagine  every  shout  to  be  against  them'^.     They  are  enemies; 
wherefore  beware   of  them.     God   curse  them:  how  are  they 
turned  aside  from  the  truth*!     And  when  it  is  said  unto  them, 
Come,  that  the  apostle  of  God  may  ask  pardon  for  you;  they  turn 
away  their  heads,  and  thou  seesl  them  retire  big  with  disdain,  // 
shall  be  equal  unto  them,  whether  thou  ask  pardon  for  them,  or 
do  not  ask  pardon  for  them:  God  will  by  no  means  forgive  them; 
for  God   dirccteth  not  the  prevaricating  people.      These  are  the 
men  who  say  to  the  inhabitants  of  Medina,  Do  not  bestow  any 
thing  on  the  refugees  who  are  with  the  apostle  of  God,  that  they 
may  be   obliged  to   separate  from  him.     Whereas   unto  God 
belong  the  stores  of  heaven  and  earth:  but  the  hypocrites  do  not 
understand.     They  say,   Verily,   if  we   return  to   Medina,   the 
worthier   shall   expel    thence   the    meaner''.     Whereas    superior 
worth  belongeth  unto  God  and  his  apostle,  and  the  true  believers: 
but  the  hypocrites  know  it  nott.      O  true  believers,  let  not  your 
riches  or  your  children  divert  you  from  the  remembrance  of  God: 
for  whosoever  doth   this,  they  will  surely  be   losers.      And  give 
alms  out  of  that  which  we  have  bestowed  on  you;  before  death 
come  unto  one  of  you,  and  he  say,  0  Lord,  wilt  thou  not  grant 

a  The  commentators  tell  iis,  that  Ahtfallah  Ebn  Oblia,  a  chief  hypocrite,  was  a 
fall  man  of  a  very  graceful  presence,  and  of  a  ready  and  eloquent  tongue;  and  used 
to  frequent  the  prophet's  assembly,  attended  by  several  like  himself:  and  that  these 
men  were  greatly  admired  by  Mahommed,  who  was  taken  with  their  handsome  ap- 
pearance, and  listened  to  their  discourse  with  pleasure(l). 

b     Being  tall  and  big,  but  void  of  knowledge  and  consideration(2). 

c  Living  under  continual  apprehensions  ;  because  they  are  conscious  of  their 
hypocrisy  towards  God,  and  their  insincerity  towards  the  Moslems. 

*  "  They  have  beauty  for  their  portion.  They  speak  with  elegance.  Their  stature 
is  straight  and  majestic  ;  but  they  shudder  at  the  slightest  sound.  They  are  your 
enemies  :  beware  of  their  perfidy.  The  Almighty  shall  fight  against  them,  because 
that  they  have  abandoned  the  faith." — Snvary. 

d  Tbe.-e,  as  well  as  the  preceding,  were  the  words  of  Ebn  Obba  to  one  of  Medina, 
who  in  a  certain  expedition  quarrelling  with  an  Arab  of  the  desert  about  water,  re- 
ceived a  blow  on  the  head  with  a  stick,  and  made  his  complaint  thereof  to  him(3). 

t  "  Power  belongeth  unto  God.  He  impartcth  it  to  his  prophet,  and  to  the  faith- 
ful ;  and  the  impious  know  it  not." — Savary. 

(I)  Al  Beidawi.  (2)  Idem,  (.3)  Idem, 


AL  KORAN.  341 

me  respite  for  a  short  term;  that  I  may  give  alms,  and  become 
one  of  the  righteous  ?  For  God  will  by  no  means  grant  further 
respite  to  a  soul,  when  its  determined  time  is  come:  and  Crop  is 
fully  apprized  of  tliat  which  ye  do. 


CHAPTER  LXIV. 

Intitlko,  Mutual  Deceit  ;  revealed  at  Mecca''. 
In  the  name  of  the  most  merciful  God. 

Whatever  in  in  heaven  and   earth  celebrateth  the  praises  of 
God:  his  is  the  kingdom,  and  unto  him  is  the  praise  f/t^e;  for  he 
is  almighty,      //  is  he  who  hath  created  you*;  and  one  of  you /5 
preihstined  to  be  an  unbeliever,  and  another  of  you   is  pre- 
destined to  l)e  a  believer:  and  God  beholdelh  that  which  ye  do. 
He  hath  created  the  heavens  and  the  earth   with   truth ;  and  he 
hath  fashioned  you,  and  given  you  beautiful  forms:  and  unto  him 
must  ye  all  go.     He  knoweth  whatever  is  in  heaven  and  earth: 
and  he  knoweth  that  which   ye  conceal,  and  that  which  ye   dis- 
cover; for   God  knoweth   the   innermost  part  of  meal's  breasts. 
Have  ye  not  been  acquainted  with   the  story  of  those  who  dis- 
believed  heretofore,   and  tasted  the  evil    consequence  of  their 
behaviour  ?     And  for  them  is  prepared,  iti  the  life  come,  a  tor- 
menting  punishment.     This   shall   they   suffer,   because   their 
apostles  came  unto  them   with  evident  proofs  of  their  mission^ 
and   they  said,  Shall   men   direct  us  ?     Wherefore  they  believed 
not,  and    turned   their  backs.      But  God  standeth  in   need  of  no 
person:  for  God  is  self-sufficient,  and  worthy  to  be  praised.    The 
unbelievers  imagine  that  they  shall   not  be  raised  again.      Say, 
Yea,  by  my  Lord,  ye  shall  surely  be  raised  again:  then  shall  ye 
be  told  that  which  ye  have  wrought;  and  this  /,9  easy  with  Gon, 
Wherefore   believe  in   God  and  his  apostle,  and  the  light  which 
we  have  sent  down:  for  God  is  well  acquainted  with  that  which 
ye  do.     On  a  certain  day  he  shall  assemble  you,  at  the  day  of  the 
general  assembly:  that  luill  be  the  day  of  mutual  deceit''!.     And 

a  The  commentators  are  not  agreed  whether  this  chapter  was  revealed  at  Mecca, 
or  at  Medina  ;  or  partly  at  the  one  place,  and  partly  at  the  other. 

*•  "  He  hath  created  all  men  from  nothing." — Savary. 

b  When  the  blessed  will  deceive  the  damned,  by  taking  the  places  which  they 
would  have  hail  in  paradise,  had  they  been  true  believers  ;  and  contrariwise(l). 

t  "  On  the  d.iy  of  the  universal  assembling,  ye  shall  all  appear  before  his  tribunal. 
Fraud  shall  be  iinmasked." — Savary. 

(1)  Al  Beidawi,  Jallalo'ddin,  Yabya. 


342  AL  KORAN. 

wlioso  shall  believe  in  God,  and  shall  do  that  which  is  right,  from 
him  will   he  expiate  his  evil  deeds,  and  he  will  lead  him  into 
gardens  beneath   which  rivers  flow,  to  remain  therein  for  ever. 
This  loill  be  great  felicity.      But  they  who  shall  not  believe,  and 
shall  accuse  our  signs  of  falsehood,  those  shall  be  the  inhabitants 
of  hell  fire,  wherein  they  shall  remain  for  ever;  and  a  wretched 
journey  shall  it  be  thither!     No  misfortune  happeneth  but  by 
the  permission  of  God;  and  whoso  believeth  in  God,  he  will  direct 
his  heart:  and  God  knoweth  all  things.     Wherefore  obey  God, 
and  obey  the  apostle:  but  if  ye  turn  back,  verily  the  duty  in- 
cumbent on  our  apostle  is  only  public  preaching.      God!  there 
is  no  God  but  he:  wherefore   in  God  let  the  faithful  put  their 
trust.     0  true  believers,  verily  of  your  wives  and  your  children 
ye  have  an  enemy^:  wherefore  beware  of  them.     But  if  ye  pass 
over  their  offences,  and  pardon,  and  forgive  them^;  God  is  like- 
wise inclined  to  forgive,  «;i^  merciful*.     Your  wealth  and  your 
children  are  only  a  temptation;  but  with  God  is  a  great  reward. 
Wherefore  fear  God,  as  much  as  ye  are  able;  and  hear,  and  obeyt: 
and  give  alms,  for  the  good  of  your  souls;  for  whoso  is  preserved 
from  the  covetousness  of  his  own  soul,  they  shall  prosper.      If  ye 
lend  unto  God  an  acceptable  loan,  he  will  double  the  same  unto 
you,  anil  will  forgive  you:  for  God  is  grateful,  «n^long-suflering, 
knowing  both  whatis  hidden,  and  what  is  divulged;  the  J^lighty, 
the  Wis€|. 

a  For  these  are  apt  (o  distract  am.ui  liom  liisduty, especially  in  time  of  dis(ress(l); 
a  in.uiieil  man  caring  for  the  things  thst  are  ol  this  world,  while  the  unmarried  carelh 
for  the  things  that  belong  to  the  Lord(2). 

b  Considering  that  the  hindrance  they  may  occasion  you  proceeds  from  their 
affection,  and  their  ill  bearing  your  absence  in  time  of  war,  &c. 

*  "  0  believers,  your  wives  and  your  children  are  oftentimes  your  enemies;  dis- 
trust their  caresses;  but  if  the  voice  of  nature,  or  if  condescension  should  induce  you 
to  yield  to  their  wishes,  God  is  indulgent  and  merciful." — Savary. 

f  "  Fear  God  with  all  your  hearts.     Listen!   Obey!" — Savary. 

J  ''  If  ye  enter  into  a  glorious  covenant  with  God,  he  will  multiply  his  favours,  he 
will  pardon  your  offences  :  he  is  grateful  and  beneticent.  He  knoweth  that  which  is 
unveiled,  and  that  which  is  hidden  in  the  shades  of  mystery:  he  is  mighty  and  wise." 
— Savary. 

(1)  Al  Beidawi,  Jallalo'ddin.  Yahya.  (2)  See  1  Corinth,  vii.  25,  &c. 


AL  KORAN.  343 


CHAPTER  LXV. 

Intitled,  Divorce  ;  revealed  at  IMedina. 

In  the  name  of  the  most  merciful  God. 

0  Prophet,  when  ye  divorce  women,  put  them  away  at  their 
appointed  term'';  and  compute  the  term  exactly:  and  fear  God, 
your  Lord.     Oblige  them   not  to  go  out  of  their  apartments, 
neither  let  them  go  out,  until  the  term  he  expired,  unless  they 
be  guilty  of  manifest  uncleanness.     These  rn-e  the  statutes  of  God; 
and  whoever  transgresseth  the  statutes  of  God  assuredly  injureth 
his  own  soul.     Thou  knowest  not  whether  God  will  bring  some- 
thing new  to  pass*,  ivhich  may  reconcile  them,  after  this.     And 
when  they  shall  have  fultilled  their  term,  either  retain  them  with 
kindness,  or  part  from  them  honourably:  and  take  witnesses  from 
among  you,  men  of  integrity;  and  ^ive  your  testimony  as  in  the 
presence   of   God.      This   admonition   is    given   unto    him   who 
believeth  in  God  and  the  last  day;  and  whoso  feareth  God,  unto 
him   will  he  grant  a  happy  issue  out  of  all  his  afflictions,  and 
he  will  bestow  on   him  an  ample  provision  from  whence  he  ex- 
pccteth  it  not:  and  whoso  trusteth  in  God,  he  ivill  he  his  sufficient 
suppoit;  for  God  will  surely  attain  his  purpose.     Now  hath  God 
appointed  unto   every  thing  a  determined  periodt.      t^s  to  such 
of  your  wives  as  shall  despair  having  their  courses,  hy  reason  of 
their  age;  if  ye   be  in  doubt  thereof,  let  their   term  he  three 

a  That  is,  when  Ihey  shall  have  had  their  courses  thrice,  after  tlie  time  of  their 
divorce,  if  they  prove  not  to  be  witlv  child;  or,  if  they  prove  with  child,  when  they 
shall  have  been  delivered(l).  Al  Beidawi  supposes  husbands  are  hereby  commanded 
to  divorce  their  wives  while  Ihey  are  clean ;  and  says  that  the  passage  was  revealed 
on  account  of  Ebn  Omar,  who  divorced  his  wife  when  she  had  her  courses  upon  her, 
and  was  therefore  obliged  to  take  her  again.— (When  a  Mahometan  has  sworn  that 
he  will  divorce  his  wife,  he  ceases  to  have  intercourse  with  her.  As  soon  as  slie 
hears  of  the  oath,  she  covers  herself  with  a  veil,  retires  to  her  apartment,  and  ceases 
to  let  her  husband  see  her.  When  the  four  months  allowed  for  reconciliation  are 
expired,  all  ties  are  dissolved,  the  wife  recovers  her  liberty,  and  receives  at  her  de- 
parture the  dowry  which  was  fixed  by  the  marriage  contract.  The  daughters  go  with 
the  mother,  the  sons  remain  with  the  father). — Savary. 

*  "  Thou  knowest  not  what  are  the  designs  of  God  with  respect  to  the  future."— 
Savary. 

*  "  His  will  shall  infallibly  be  executed.     He  has  assigned  to  each  cause  a  certain 

effect." — Savary. 

(l)Seachap.  2,  p.  220,  Vol.  I. 


344  AL  KORAN. 

months:  and  let  the  same  be  the  term  of  those  who  have  not 
yet  had  their  courses.  But  as  to  those  who  are  pregnant,  their 
term  shall  be,  until  they  be  delivered  of  their  burthen^  And 
whoso  feareth  God,  unto  liim  will  he  make  his  command  easy. 
This  is  the  command  of  God,  which  he  hath  sent  down  unto  you. 
And  whoso  feareth  God,  he  will  expiate  his  evil  deeds  from  him, 
and  will  increase  his  reward.  Suffer  the  women  whom  ye  divorce 
to  dwell  in  some  part  of  the  houses  wherein  ye  dwell;  according 
to  the  room  and  conveniences  of  the  habitations  which  yc 
possess:  and  make  them  not  uneasy,  that  ye  may  reduce  them  to 
straits.  And  if  they  be  with  child,  expend  on  them  xuhat  shall 
be  needful,  until  tliey  be  delivered  of  their  burthen.  And  if 
they  suckle  their  children  for  you,  give  them  their  hire"";  and 
consult  among  yourselves,  according  to  what  shall  be  just  and 
reasonable.  And  if  ye  be  put  to  a  difficulty  herein,  and  another 
woman  shall  suckle  the  child  for  him,  let  him  who  hath  plenty 
ex^Qnd  proportionably,  in  the  maintenance  of  the  Tnother  and 
the  nurse,  out  of  his  plenty:  and  let  him  whose  income  is  scanty 
expend  in  proportion  out  of  that  which  God  hath  given  him. 
God  obligeth  no  man  to  more  than  he  hath  given  him  ability  to 
perform:  God  will  cause  ease  to  succeed  hardship*.  How  many 
cities  have  been  turned  aside  from  the  command  of  their  Lord  and 
his  apostles!  Wherefore  we  brought  tliem  to  a  severe  account;  and 
we  chastised  them  with  a  grievous  chastisement:  and  they  tasted 
the  evil  consequence  of  their  business;  and  the  end  of  their  busi- 
ness was  perdition.  God  hath  prepared  for  them  a  severe  punish- 
ment: wherefore  fear  God,  0  ye  who  are  indued  with  understand- 
ing. True  believers,  now  hath  God  sent  down  unto  you  an 
admonition,  an  apostle  who  may  rehearse  unto  you  the  perspicuous 
signs  of  God;  that  he  may  bring  forth  those  who  believe  and  do 
good  works,  from  darkness  into  light.  And  whoso  believeth  in 
God,  and  doth  that  which  is  right,  him  will  he  lead  into  gardens 
beneath  which  rivers  flow,  to  remain  therein  for  ever:  now  hath 
God  made  an  excellent  provision  for  him.  //  is  God  who  hath 
created  seven  heavens,  and  as  many  different  stories  of  the 
eartht:  the  divine  command  descendeth  between  them*';  that  ye 
may  know  that  God  is  omnipotent,  and  that  God  comprehendeth 
all  things  by  his  knowledge. 

a     See  chap.  2,  p.  220,  Vol.  I. 

b  Which  ought  at  least  to  be  sufficient  to  maintain  and  clothe  them  during  the 
time  of  suckling.     See  chap.  2,  pp.  222,  Vol.  I. 

•  "  He  will  cause  competence  to  succeed  unto  poverty." — Savary. 

I  "  It  is  God  who  hath  created  Uie  seven  heavens,  and  the  seven  earths  ;  he  causeth 
them  to  obey  his  voice,  to  the  end  that  ye  may  know  that  his  power  is  boundless, 
and  that  the  universe  is  filled  with  his  wisdom." — Savary. 

According  to  Zamakhshari,  God  created  seven  heavens  and  seven  earths,  at  the 
distance  of  five  hundred  days' journey  from  each  other.  The  whole  ol  them  are  in- 
habited.    The  Supreme  Being  governs  this  universe. — Savary. 

c     Penetrating  and  peivading  them  all,  with  absolute  efficacy. 


AL  KORAN. 


345 


CHAPTER  LXVI. 

Iktitled,  Prohibition  ;  revealed  at  Medina. 
In  the  name  of  the  most  merciful  God. 

0  Prophet,  why  holdest  thou  that  to  he  prohibited  which  Gop 
hath  allowed  thee,  seeking  to  please   thy  wives";  since  God  is 

a  There  are  some  who  suppose  this  passage  to  have  beea  occasioned  by  Mo- 
hammed's protesting  never  to  eat  honey  any  more,  because,  having  once  eaten  some 
in  the  apartment  ot  Haf^^a,  or  of  Zeinab,  three  other  of  his  wives,  namely,  Ayesha, 
Sawda,  and  Safia,  all  told  him  they  smelt  he  had  been  eating  of  the  juice  which  dis- 
tils from  certain  shrubs  in  those  parts,  and  resembles  honey  in  taste  and  consistence, 
but  is  of  a  very  strong  savour,  and  which  the  prophet  had  a  great  aversion  to(l).  But 
the  more  received  opinion  is,  that  the  chapter  was  revealed  on  the  following  occasion. 
Mohammed  having  lain  with  a  slave  of  his  named  Mary,  of  Coptic  extract  (who  had 
been  sent  him  as  a  present  by  al  Mokawkas,  governor  of  Egypt),  on  the  day  which 
was  due  to  Ayesha,  or  to  Hafsa,  and,  as  some  say,  on  Hafsa's  own  bed,  while  she 
was  absent;  and  this  coming  to  Hafsa's  knowledge,  she  took  it  extremely  ill,  and 
reproached  her  husband  so  sharply,  that,  to  pacify  her,  he  promised,  with  an  oath, 
never  to  touch  the  maid  again(2):  and  to  free  him  from  the  obligation  of  this  promise 
was  the  design  of  the  chapter. 

1  cannot  here  avoid  observing,  as  a  learned  writer(3)  has  done  before  me,  that  Dr 
Prideaux  has  strangely  misrepresented  this  passage.  For  having  given  the  story  of 
the  prophet's  amour  with  his  maid  Mary,  a  little  embellished,  he  proceeds  to  tell  us, 
that  in  this  chapter  Mohammed  brings  in  God  allowing  him,  and  all  his  Moslems,  to 
lie  with  their  maids  when  they  will,  notwithstanding  their  wives;  (whereas  the 
words  relate  to  the  prophet  only,  who  wanted  not  any  new  permission  lor  that  pur- 
pose, because  it  was  a  privilege  already  granted  him(4),  though  to  none  else):  and 
then,  to  show  what  ground  he  had  for  his  assertion,  adds,  that  the  first  words  of  the 
chapter  are,  O  prophet,  why  dost  thou  forbid  what  God  hath  allowed  thee,  that 
thou  mayest  please  thy  wives  ?  God  hath  granted  unto  you  to  lie  with  your  maid 
servants{5).  Which  last  words  are  not  to  be  found  here,  or  elsewhere  in  the  Koran, 
and  contain  an  allowance  of  what  is  expressly  forbidden  therein(6);  though  the  doc- 
tor has  thence  taken  occasion  to  make  some  reflections  which  might  as  well  have 
been  spared.  I  shall  say  nothing  to  aggravate  the  matter;  but  leave  the  reader  to 
imagine  what  this  reverend  divine  would  have  said  of  a  Mohammedan,  if  he  had 
caught  him  tripping  in  the  like  manner. 

Having  digressed  so  far,  I  will  venture  to  add  a  word  or  two,  in  order  to  account 
for  one  circumstance  which  Di  Prideaux  relates  concerning  Mohammed's  concubine 

(1)  Al  Zamakh.  Al  Beidawi.  (2)  lidem.  Jallal.  Yaliya.  (3)  Gagnier,  not. 

ad  Abulf.  Vit.  Moh.  p.  150.  (4)  See  chap.  33,  p.  '216,  Vol.  II.  (5)  Piid. 

Life  of  Mah.  p.  113.  (6)  See  chap.  17,  p.  75,  Vol.  II.;  chap.  4,  p.  268,  Vol.  1.; 

and  chap.  24,  p.  144,  &c.  Vol.  II. 

Vol.  II. -2  T 


346  AL  KORAN. 

inclined  to  forgive  and  merciful  ?  God  hath  allowed  you  the 
dissolution  of  your  oaths":  and  God  is  your  master;  and  he  is 
knowing  and  wise.  When  the  prophet  intrusted  as  a  secret  unto 
one  of  his  wives  a  certain  accident;  and  when  she  disclosed  the 
same,  and  God  made  it  known  unto  him;  he  acquainted  her  with 
part  of  what  she  had  done,  and  forbore  to  upbraid  her  with  the 
other  part  thereof*.  And  when  he  had  acquainted  her  there- 
with, she  said,  Who  hath  discovered  this  unto  thee  ?  He  answered, 
The  knowing,  the  sagacious  God  hath  discovered  it  unto  me''. 

Mary  ;  viz.  that  after  her  master's  death,  no  account  was  had  of  her  or  the  son 
which  she  had  borne  him,  but  both  were  sent  away  into  Egypt,  and  no  mention 
made  of  either  ever  after  among  them  ;  and  then  he  supposes  (for  he  seldom  is  at  a 
loss  for  a  supposition)  that  Ayesha,  out  of  the  hatred  which  she  bore  her,  procured 
of  her  father,  who  succeeded  the  impostor  in  the  government,  to  have  her  thus  dis- 
posed of(l).  But  it  being  certain,  by  the  general  consent  of  all  the  eastern  writers, 
that  Mary  continued  in  Arabia  till  her  death,  which  happened  at  Medina,  about  five 
years  after  that  of  her  master,  and  was  buried  in  the  usual  burying  place  there,  called 
al  Baki,  and  that  her  son  died  before  his  father,  it  has  been  asked,  whence  the  doctor 
had  this(2)?  I  answer,  That  I  guess  he  had  it  partly  from  Abu'lfaragius,  according 
to  the  printed  edition  of  whose  work,  the  Mary  we  are  speaking  of  is  said  to  have 
been  sent  with  her  sister  Shirin  (not  with  her  son)  to  Alexandria  by  al  Mokawkas(3); 
though  I  make  no  doubt  but  we  ought  in  that  passage  to  read  min,  from,  instead  of 
ila,  to;  (notwithstanding  the  manuscript  copies  of  this  author  used  by  Dr  Pocock, 
the  editor,  and  also  a  very  fair  one  in  my  own  possession,  agree  in  the  latter  reading); 
and  that  the  sentence  ought  to  run  thus,  quam  (viz.  Mariam)  una  cum  sorore  Shi- 
rina  ah  Alexandria  miserat  al  Mokawkas. 

a  By  having  appointed  an  expiation  for  that  purpose(4):  or,  as  the  words  may  be 
translated,  God  hath  allowed  you  to  use  an  exception  in  your  oaths,  that  is,  to  add 
the  words  if  it  please  God;  in  which  case  a  man  is  excused  from  guilt  if  he  perform 
not  his  oath(5).  The  passage,  though  directed  to  all  the  Moslems  in  general,  seems 
to  be  particularly  designed  for  quieting  the  prophet's  conscience  in  regard  to  the  oath 
abevementioned  ;  but  A!  Beidawi  approves  not  this  opinion,  because  such  an  oath 
was  to  be  looked  upon  as  an  inconsiderate  one,  and  required  no  expiation. 

*  "  At  first  he  mildly  admonished  her,  and  then  he  declared  unto  her  the  whole  of 
that  which  she  had  divulged." — Savary. 

b  When  Mohammed  tbund  that  Hafsa  knew  of  his  having  injured  her,  or  Ayesha, 
by  lying  with  his  concubine  Mary  on  the  day  due  to  one  of  them,  he  desired  her  to 
keep  the  affair  secret,  promising,  at  the  same  time,  that  he  would  not  meddle  with 
Mary  any  more  ;  and  foretold  her,  as  a  piece  of  news  which  might  soothe  her  vanity, 
that  Abu  Beer  and  Omar  should  succeed  him  in  the  government  of  his  people. 
Hafsa,  however,  could  not  conceal  this  from  Ayesha,  with  whom  she  lived  in  strict 
friendship,  but  acquainted  her  with  the  whole  matter :  whereupon  the  prophet,  per- 
ceiving, probably  by  Ayesha's  behaviour,  that  his  secret  had  been  discovered,  up- 
braided Hafsa  with  her  betraying  him,  telling  her  that  God  had  revealed  it  to  him  ; 
and  not  only  divorced  her,  but  separated  him  from  al!  his  other  wives  for  a  whole 
month,  which  time  he  spent  in  the  apartment  of  Mary.  In  a  short  time,  notwith- 
standing, he  took  Hafsa  again,  by  the  direction,  as  he  gave  out,  of  the  angel  Gabriel, 
who  commended  her  for  her  frequent  fasting  and  other  exercises  of  devotion,  assuring 
him  likewise  that  she  should  be  one  of  his  wives  in  paradise(6). 

(1)  Prid,  Life  of  Mali.  ji.  114.  (2)  Gagnier,  ubi  supra.  (3)  Abu'lfarag. 

Hist.  Dyn.  p.  165.  (4)  See  chap,  5,  p.  308,  Vol.  1.  (5)  Al  Beidawi. 

(6)  Idem.  Al  Zamakh.  &c. 


AL  KORAN. 


347 


If  ye  both  be  turned  unto  God  (for  your  hearts  have  swerved)  it 
is  well:  but  if  ye  join  against  him,  verily  God  is  his  patron;  and 
Gabriel,  and  the  good  man  among  the  faithful,  and  the  angels  also 
are  his  assistants*".     If  he  divorce  you,  his  Lord  can  easily  give 
him   in   exchange  other  wives  better  than  you,  women  resigned 
iinto  God,  true   believers,    devout,  penitent,  obedient,  given   to 
fasting,    both   such   as   have    been  known   by   other  men,   and 
virgins.     0  true  believers,  save  your  souls,  and  those  of  your 
families,    from    the   fire  whose    fuel   is  men   and    stones,    over 
which  are  set  angels  fierce  and  terrible'^;  who  disobey  not  God  in 
what  he  hath  commanded  them,  but  perform  what  they  are  com- 
manded.    0  unbelievers,  excuse  not  yourselves  this  day;  yeshall 
surely  be  rewarded  for  what  ye  have  done^    0  true  believers,  turn 
unto  God  with  a  sincere  repentance:  peradventurc  your  Lord  will 
do  away  from  you  your  evil  deeds,and  will  admit  you  into  gardens, 
through  which  rivers  flow  ;  on  the  day  ivhereon  God  will  not  put 
to  shame  the  prophet,  or  those  who  believe  with  him  :  their  light 
shall  run  before  them,  and  on  their  right  hands'',  and  they  shall 
say.  Lord,  make  our  light  perfect,  and  forgive  us  :  for  thou  art 
almighty.    0  prophet,  attack  the  infidels  with  arms,  and  the  hy- 
pocrites luith  arguments ;  and  treat  them  with  severity  :  their 
abode  shall  be  hell,  and  an  ill  journey  shall  it  he  thither.     God 
propoundeth  as  a  similitude  unto  the  unbelievers,  the  wife  of 
Noah,  and  the  wife  of  Lot :  they  were  under  two  of  our  righteous 
servants,  and  they  deceived  them  both'' :   wherefore  their  hus- 
bands were  of  no  advantage  unto  them  at  all,  in  the  sight  of  God^: 
and  it  shall  be  said  unto  them,  at  the  last  day,  Enter  ye  into 
hell  fire,  with  those  who  enter  therein.     God  also  propoundeth 
as  a  similitude  unto  those  who  believe,  the  wife  of  Pharaoh^  ; 

*  "  If  ye  are  rebellious  unto  the  prophet,  his  protectors  are  the  Lord,  Gabriel,  and 
the  true  believers,  and  the  angels  will  avenge  him." — Savary. 

a  This  sentence  is  directed  to  Hafsa  and  Ayesha,  the  pronouns  and  verbs  of  the 
second  person  being  in  the  dual  number. 

b     See  chap.  74;  and  the  PreUm.  Disc.  §  IV.  p.  103,  Vol.  I. 

c    These  words  will  be  spoken  to  the  infidels  at  the  last  day. 

d     See  chap.  57,  p.  .324,  Vol.  II. 

e  Who  were  both  unbelieving  women,  but  deceived  their  respective  husbands  by 
their  hypocrisy.  Noah's  wife,  named  Waila,  endeavoured  to  persuade  the  people  her 
husband  was  distracted ;  and  Lot's  wife,  whose  name  was  Wahela  (though  some 
writers  give  this  name  to  the  other,  and  that  of  Waila  to  the  latter),  was  in  confede- 
racy with  the  men  of  Sodom,  and  used  to  give  them  notice  when  any  strangers  came 
to  lodge  with  him,  by  a  sign  of  smoke  by  day,  and  of  fire  by  night(l). 

f  For  they  both  met  with  a  disastrous  end  in  this  world(2),  and  will  be  doomed 
to  eternal  misery  in  the  next.  In  like  manner,  as  Mohammed  would  insinuate,  the 
infidels  of  his  time  had  no  reason  to  expect  any  mitigation  of  their  punishment,  ou 
account  of  their  relation  to  himself  and  the  rest  of  the  true  believers. 

g    viz.  Asia  the  daughter  of  Mozahera.    The  commentators  relate,  that  because 

(I)  Jallalo'ddin,  Al  Zamfvkh.  (2)  See  chan.  11,  pp.  U  and  20,  Vol.  II. 


348  AL  KORAN. 

when  she  said,  Lord,  build  me  a  house  with  thee  in  paradise  ;  and 
deliver  me  from  Pharaoh  and  his  doings,  and  deliver  me  from 
the  unjust  people  :  and  Mary  the  daughter  of  Imran  ;  who  pre- 
served her  chastity,  and  into  whose  womb  we  breathed  of  our 
spirit**,  and  who  believed  in  the  words  of  her  Lord  and  his 
scriptures,  and  was  a  devout  and  obedient  person^ 


CHAPTER  LXVIL 

Intitled,  The  Kingdom"^  ;  Revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

y  YJY  *  Blessed  be  he  in  whose  hand  is  the  kingdom,  for 
he  is  almightyt!  Who  hath  created  death  and  life,  that 
he  might  prove  you,  which  of  you  is  most  righteous  in  his  actions: 
and  he  is  mighty,  a7id  ready  to  forgive.  Who  hath  created 
seven  heavens,  one  above  another  :  thou  canst  not  see  in  a  crea- 
ture of  the  most  Merciful  any  unfitness  or  disproportion.  Lift  up 
thine  eyes  again  to  heaven,  and  look  whether  thou  seest  any  flaw: 
then  take  two  other  views  ;  and  thy  sight  shall  return  unto  thee 
dull  and  fatigued.      Moreover  we  have  adorned  the  lowest  heaven 

she  believed  in  Moses,  her  husband  cruelly  tormented  her,  fastening  her  hands  and 
feet  to  tour  stakes,  and  laj'ing  a  large  millstone  on  her  breast,  her  face,  at  the  same 
time,  being  exposed  to  the  scorching  beams  of  the  sun  :  these  pains,  however,  were 
alleviated  by  the  angels  shading  her  with  tlieir  wings,  and  the  view  of  the  mansion 
prepared  for  her  in  paradise,  which  was  exhil)ited  to  her  on  her  pronouncing  the 
prayer  in  the  text :  at  length  God  received  her  soul ;  or,  as  some  say,  she  was  taken 
up  alive  into  paradise,  where  she  eats  and  drinks(l). 

a     See  chap.  19,  p.  99,  &c.  Vol.  II. 

*  "  Who  preserved  her  virginity.  Gabriel  transmitted  unto  her  the  breath  of  the 
Lord." — Savary. 

b  On  occasion  of  the  honourable  mention  here  made  of  these  two  extraordinary 
women,  the  commentators  introduce  a  saying  of  their  prophet.  That  amoiig  men 
there  had  been  many  perfect,  but  no  more  than  four  of  the  other  sex  had  attained 
perfection;  to  wit,  Asia  the  wife  of  Pharaoh,  Mary  the  daughter  of  Imran,  Kha- 
dijah  the  daughter  of  Khowailcd  (ihe  prophet's  first  wife),  and  Fatema  the  daugh- 
ter of  Mohammed. 

c  It  is  also  entitled  by  some  The  Saving,  or  The  Delivering,  because,  say  they, 
it  will  save  him  who  reads  it  from  the  torture  of  the  sepulchre. 

t  "  Blessed  be  he  who  holdeth  the  reins  of  the  universe,  and  whose  power  hath 
Ko  bounds." — Savary. 

(1)  Jallal.  Al  Zamakh. 


AL  KORAN.  349 

with  lamps,  and  have  appointed  Ihem  to  be  darted  at  the  devils^, 
for  whom  we  have  prepared  the  torment  of  burnincr  fire  :  and  for 
those  who  believe  not  in  the  Lord  is  also  prepared  the  torment 
of  hell;   an  ill  journey  shall  it  be  thither.     When  they  shall  be 
thrown  thereinto,  they  shall  hear  it  bray  like  an  ass**;  and  it  shall 
boil,  and  almost  burst  for  fury*.     So  often  as  a  company  of  them 
shall  be  thrown  ihcrcin,  the  keepers  thereof  shall  ask  them,  say- 
i7ig,  Did  not  a  warncr  come  unto  you  ?     They  shali  answer,  Yea, 
a  warner  came  unto  us:  but  we  accused  him  of  imposture,  and 
said,  God  hath  not  revealed  any  thing;  ye  «rc  in  no  other  than  a 
great  error:  and  they  shall  say.   If  we  had   hearkened,  or  had 
rightly  considered,  we  should  not  have  been  among  the  inhabit- 
ants of  burning  fh'c:  and  thej'  shall  confess  their  sins;  but  far  be 
the  inhabitants  of  burning  fire  from  obtaitiing  mercy!     Verily 
they  v.-ho   fear  their  Lord  in  secret  siiall   receive   pardon  and  a 
great  reward.      Either  conceal  your  discourse,  or  make  it  public; 
he  knoweth    the   innermost  parts  of  your  breasts:  shall  not  he 
know  all  things  who  hath   created   them;  since  he  is  the  saga- 
cious, the  knowing  ?     It  is  he  who  hath   levelled   the  earth  for 
you:  therefore  walk  through  the  regions  thereof,  and   eat  of  his 
provision;  unto  him  5/m// Zie  the  resurrection.      Are   ye  secure 
that  he  who  dwelleth  in  heaven  will  not  cause  the  earth  to  swallow 
you  up  ?  and  behold,  it  shall   shake.      Or  are  ye  secure  that  he 
who  dwelleth  in  heaven  will  not  send  against  you  an  impetuous 
ivhirlwind,  driving  the  sands  to  overwhelm  you  ?  then  shall  ye 
know  how  important  my  warning  luas.     Those  also  who  xoere 
before  you  disbelieved;  and  how  grievous   was  my  displeasure! 
Do  they  not  behold  the  birds  above  them,  extending  and  drawing 
back  their  wings?     None  sustaineth  Ihem  except  the  Merciful; 
for  he  regardelh  all  things.      Or  who  is  he  that  ivillbe  as  an  army 
unto  you,  to  defend  you  against  the  Merciful  ?     Verily  the  un- 
believers «re  in  no  other  than  a  mistake.     Or  who  is  he  that  will 
give  you  food,  if  he  witliholdcth  his  provision?  yet  they  persist 
in  perverseness,  and  flying/rom  the  truth.     Is  he,  tiierefore,  who 
goetii   grovelling  upon   his    face,    better  directed   than    he    who 
w^alketh  upright  in  a  straight  way*=  ?     Say,   It  is  he  who  hath 
given  you    being,  and  endued  you  wilh    hearing,  and   sight,  and 
understanding;  yet  how  little  gratitude  have  yet!     Say,  It  is  he 
who  hath  sown  you  in  the  earth,  and  unto  him  shall  ye  be  gathered 
together.     They  say,  When  shall  this  menace  be  put  in  execu- 
tion,   if   ye    speak   truth  ?     Answer,  The   knowledge    of   this 
matter  is  with  God  alone:  for  I  am.  only  a  public  warner.     But 

a     See  chap.  15,  p.  51,  Vol.  II. 
b     See  chap.  31,  p.  203,  Vol.  II. 

*  "  They  sliail  hear  the  cries  of  despair.    The  fire  shall  but  burn  with  greater  fury. 
Could  they  be  destroyed,  its  fury  would  destroy  them." — Savary. 

c     This  comparison  is  applied  by  the  expositors  to  the  infidel  and  the  true  believer, 
t  "  How  few  are  there  who  thank  him  for  these  benefits !" — Savary. 


350  AL  KORAN. 

when  they  shall  see  the  same  nigh  at  hand,  the  countenance  of 
the  infidels  shall  grow  sad:  and  it  shall  be  said  unto  them,  This 
is  what  ye  have  been  demanding.  Say,  What  think  ye  ?  Whether 
God  destroy  me  and  those  rvho  are  with  me,  or  have  mercy  on 
us;  who  will  protect  the  unbelievers  from  a  painful  punishment? 
Say,  He  is  the  Merciful  ;  in  him  do  we  believe,  and  in  him  do 
we  put  our  trust.  Ye  shall  hereafter  know  who  is  in  a  manifest 
error.  Say,  What  think  ye?  If  your  water  be  in  the  morning 
swallowed  up  by  the  earth,  who  will  give  you  a  clear  and  run- 
ning water  ? 


CHAPTER  LXVni. 

^  Intitled,  Thk  Pen  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

N.''  By  the  pen,  and  what  the}'  write^  thou,  O  Moham- 
med, through  the  grace  of  thy  Lord,  ai't  not  distracted*. 
Verily  there  is  prepared  for  thee  an  everlasting  reward: 
for  thou  art  of  a  noble  disposition'^t.     Thou   shalt  see,  and   the 

a  This  letter  is  sometimes  made  the  title  of  the  chapter,  but  its  meaning  is  con- 
fesseclly  uncertain.  Tiiey  who  suppose  it  stands  for  the  word  Nun  are  not  agreed 
as  to  its  signification  in  this  place  ;  for  it  is  not  only  the  name  of  the  letter  N  in 
Arabic,  but  signifies  also  an  inkhorn,  and  a  fish :  some  are  of  opinion  the  former 
signification  is  the  most  proper  here,  as  consonant  to  what  is  immediately  mentioned 
of  the  pen,  and  writing,  and,  considering  that  the  blood  of  certain  fish  is  good  ink, 
not  inconsistent  with  the  latter  signification  ;  which  is,  however,  preferred  by  others, 
saying  that  either  the  whole  species  offish  in  general  is  thereby  intended,  or  the  fish 
which  swallowed  Jonas  (who  is  mentioned  in  this  chapter),  or  else  that  vast  one 
called  Behemoth,  fancied  to  support  the  earth,  in  particular.  Those  who  acquiesce 
in  none  of  the  foregoing  explications  have  invented  others  of  their  own,  and  imagine 
this  character  stands  for  the  table  0/ God's  decrees,  or  one  of  the  rivers  i7i  paradise, 
&c.(l). 

b  Some  understand  these  words  generally,  and  others  of  the  pen  with  which 
God's  decrees  are  written  on  the  preserved  table,  and  of  the  angels  who  register  the 
same. 

*  "  I  swear  by  the  pen,  and  that  which  the  angels  wiite,  it  is  not  Satan,  it  is  Hea- 
ven which  inspireth  thee." — Savary. 

c  In  that  thou  hast  borne  with  so  much  patience  and  resignation  the  wrongs  and 
insults  of  thy  people,  which  have  been  greater  than  those  offered  to  any  apostle  be- 
fore thee(2). 

t  "  Thou  professest  the  sublime  religion." — Savary. 

(1)  Al  Zaraakh.  Al  Beidawi,  Yahya,  (2)  Al  Beidawi. 


AL  KORAN.  351 

infidels  shall  see,  which  of  you   are  bereaved  of  your  senses. 
Verily  thy  Lord   well   knoweth   him   who  wandereth  from   his 
path  ;  and  he  well   knoweth   those  who  arc  rightly  directed  : 
wherefore    obey   not   those    who    charge    thee    with    imposture. 
They  desire  that  thou  shouldest   be  easy  with  them,  and   they 
will  be  easy  luith  thed^.     But  obey  not  any  who  is  a  common 
swearer,  a  despicable  J'ellozv,  a  dcfamcr,  going  about  with  slan- 
der, who   forbiddeth   that  which   is   good,  ivhu  is   also  a   trans- 
gressor,  a  wicked   person,  cruel,  and  besides  this,  of  spurious 
birth'' ;   although  he  be  possessed  of  wealth  and  many  children  : 
when  our  signs  are  rehearsed  unto  him,  he  saith.  They  are  fables 
of  the  ancients.     We  will  stigmatize  him  on  the  nose**^.     Verily 
we  have  tried  the  Meccans'^,  as  we  formerly  tried  the  owners  of 
the  garden'^t;   when  they  swore  that  they  would  gather  the  fruit 
thereof*"  in  the  morning,  and  added  not  the  exception  if  it  please 
God:   wherefore  a  surrounding  destruction  irom  thy  Lord  en- 
compassed it,  while  they  slept ;  and  in  the  morning  it  became 
like  a  garden  whose  fruits  had  been  gathered^.     And  they  called 

a  i.  e.  If  thou  wilt  let  them  alone  in  their  idolatry  and  other  wicked  practices, 
they  will  cease  to  revile  and  persecute  thee. 

b  The  person  at  whom  this  passage  was  particularly  levelled  is  generally  sup- 
posed to  have  been  Mohammed's  inveterate  enemy  al  Walid  Ebn  al  Mogheira, 
whom,  to  complete  his  character,  he  calls  bastard,  because  al  Mogheira  did  not  own 
him  for  his  son  till  he  was  eighteen  years  of  age(l).  Some,  however,  think  it  was 
al  Akhnas  Ebn  Shoraik,  who  was  really  of  the  tribe  of  Thakif,  though  reputed  to  be 
of  that  of  Zahra(2). 

*  "  We  will  imprint  a  fiery  mark  upon  his  nose." — Savory. 

c  Which  being  the  most  conspicuous  part  of  the  face,  a  mark  set  thereon  is 
attended  with  the  utmost  ignominy.  It  is  said  that  this  prophetical  menace  was 
actually  made  good,  al  Walid  having  his  nose  slit  by  a  sword,  at  the  battle  of  Bedr, 
the  mark  of  which  wound  he  carried  with  him  to  his  grave(3). 

d  By  afflicting  them  with  a  grievous  famine.  See  chap.  23,  p.  140,  Vol.  II. 
e  This  garden  was  a  plantation  of  palm-trees,  about  two  parasangs  from  Sanaa, 
belonging  to  a  certain  charitable  man,  who,  when  he  gathered  his  dates,  used  to  give 
public  notice  to  the  poor,  and  to  leave  them  such  of  the  fruit  as  the  knife  missed,  or 
was  blown  down  by  the  wind,  or  fell  beside  the  cloth  spread  under  the  tree  to 
receive  it :  after  his  death,  his  sons,  who  were  then  become  masters  of  the  garden, 
apprehending  they  should  come  to  want  if  they  followed  their  father's  example, 
agreed  to  gather  the  fruit  early  in  the  morning,  when  the  poor  could  have  no  notice 
of  the  matter:  but  when  they  came  to  execute  their  purpose,  they  found,  to  their 
great  grief  and  surprise,  that  their  plantation  had  been  destroyed  in  the  nighl(4). 

t  "  We  have  punished  the  Meccans,  like  unto  the  owners  of  the  garden." — 
Savary. 

f  Literally  that  they  would  cut  it ,-  the  manner  of  gathering  dates  being  to  cut 
the  clusters  with  a  knife.  Warracci  supposes  they  intended  to  cut  down  the  trees, 
and  destroy  the  plantation  ;  which,  as  he  observes,  renders  the  story  lidiculous  and 
absurd. 

g  Or,  as  the  original  may  also  be  rendered,  Like  a  dark  night ;  it  being  burnt  up 
and  black. 

(1)  Al  Beklawi,  Jailiil.  (2)  lirlem.  (3)  lidem.  (4)  lidcm. 


353  AL  KORAN. 

the  one  to  the  other  as  they  rose  in  the  morning,  saying,  Go  out 
early  to  your  plantation,  if  ye  intend  to  gather  the  fruit  thereof: 
so  they  went  on,  whispering  to  one  another,  No  poor  man  shall 
enter  the  garden   upon   you,  this  day.      And   they  went  forth 
early,  with  a  determined  purpose*.     And  when  they  saw  the 
garden  blasted  and  destroyed,  they   said.  We  have   certainly 
mistaken  our  way  :   hut  when  they  found  it  to  be  their  own 
garden,  they  cried.  Verily  we  are  not  permitted''  to  reap  the 
fruit  thereof.     The  worthier  of  them  said,  Did  I  not  say  unto 
you,  Will  ye  not  give  praise  unto  God  ?     They  answered.  Praise 
be  unto  our  Lord!     Verily  we  have  been   unjust  doers.     And 
they  began  to  blame  one  another^,  and  they  said.  Wo  be  unto 
us!   verily  we  have  been  transgressors  :   perad venture  our  Lord 
will  give  us  in  exchange  a  better  garden  than  this  :   and  we  ear- 
nestly beseech  our  Lord  to  pardon  us.    Thus  is  the  chastisement 
of  this  life:   but   the  chastisement  of  the  next  shall  be  more 
grievous  ;   if  they  had   known  it,  they  would  have  taken  heed. 
Verily  for  the  pious  are  prepared,  with  their   Lord,  gardens  of 
delight.      Shall  we  deal  with  the  Moslems,  as  with  the  wicked*^  ? 
What  aileth   you   that  ye  judge  thus .''     Have  ye  a  book  from 
heaven,  wherein  ye  read  that  ye  are  therein  promised  that  which 
ye  shall  choose  ?     Or  have  ye  received  oaths  which  shall  be  bind- 
ing upon  us  to  the  day  of  resurrection,  that  ye  shall  enjoy  what 
ye  imagine  .''     Ask  them,  which  of  them  will  be  the  voucher  of 
this.     Or  have  they  companions'*  who  will  vouch  for  them  ? 
Let  them   produce  their  companions,  therefore,   if  they  speak 
truth.      On  a  certain  day  the  leg  shall  be  made  baret'' ;   and  they 
shall   be  called   upon  to  worship,   but  they  shall   not  be  able*". 
Their  looks  shall  be  cast  down  :   ignominy  shall  attend  them  : 
for  that  they  were  invited   to  the  worship  of  God,  while  they 

*  "Already  they  reckoned  upon  an  assured  harvest." — Savary. 

A     The  same  expression  is  used,  chap.  56,  p.  322,  Vol.  II. 

b  For  one  advised  this  expedition,  another  approved  of  it,  a  third  gave  consent 
by  his  silence,  but  the  fourth  was  absolutely  against  il(l). 

c  This  passage  was  revealed  in  answer  to  the  infidels,  who  said.  If  we  shall  be 
raised  again,  as  Mohammed  and  his  followers  imagine,  they  will  not  excel  us  ; 
but  we  shall  certainly  he  in  a  better  condition  than  they  in  the  next  world,  as  we 
are  in  this  (2). 

d  Or,  as  some  interpret  fhe  word,  idols  ;  which  can  make  their  condition  in  the 
next  life  equal  to  that  of  the  Moslems  ? 

t    The  wicked  shall  one  day  be  unmasked." — Savary. 

e  This  expression  is  used  to  signilj'  a  grievous  and  terrible  calamity  :  thus  they 
say,  War  has  made  bare  the  leg,  when  they  would  express  the  fury  and  rage  of 
battle(3). 

f  Because  the  time  of  acceptance  shall  be  past.  Al  Beidawi  is  uncertain  whe- 
ther the  words  respect  the  day  of  judgment,  or  the  article  of  death :  but  Jalialo'ddin 
supposes  them  to  relate  to  the  former,  and  adds  that  the  infidels  shall  not  be  able  to 
perform  the  act  of  adoration,  because  their  backs  shall  become  stiff  and  inflexible. 

(1)  A  Beidawi.  (2)  Idem.  (3)  Idem,  Jallal. 


AL  KOnAN.  353 

were  in  safety,  bul  tvoidd  not  hear.  Let  me  alone,  therefore, 
with  him  who  accuseth  this  new  revelation  of  imposture.  We 
will  lead  them  gradually  to  destruction,  by  luays  which  they 
know  not"  :  and  I  will  bear  with  them  for  a  long  time  ;  for  my 
stratagem  is  effectual*.  Dost  thou  ask  them  any  reward  for  thy 
jneaching?  But  they  are  laden  with  debts.  Are  the  secrets  of 
futurity  with  them  ;  and  do  they  transcribe  the  same  from  the 
table  of  God's  decrees'^ \  ?  Wherefore  patiently  wait  the  judg- 
ment of  thy  Lord  :  and  be  not  like  him  who  was  swallowed  by 
the  fish'=  ;  when  he  cried  unto  God,  being  inwardly  vexed.  Had 
not  grace  from  his  Lord  reached  him,  he  had  surely  been  cast 
forth  on  the  naked  shore,  covered  with  shame  :  but  his  Lord 
chose  him,  and  made  him  one  of  the  righteous.  It  wanteth  little 
but  that  the  unbelievers  strike  thee  down  with  their  malicious 
looks,  when  they  hear  the  admonition  of  the  Koran;  and  they 
say,  He  is  certainly  distracted  :  but  it  is  no  other  than  an  admo- 
nition unto  all  creatures. 


CHAPTER  LXIX. 

Intitled,  The  Infallible  ;  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

The  infallible^!  What  is  the  infallible?  And  what  shall 
cause  thee  to  understand  what  the  infallible  isX?      The  tribes  of 

a  i.  e.  By  granting  Uiein  long  life  and  prosperity  in  this  world  ;  which  will  deceive 
them  to  their  ruin. 

*  "  II  I  prolong  their  diiys,  it  is  but  a  snare  which  I  spread  for  them." — Savary. 

b     See  chap.  52,  p.  308,  Vol.  II. 

t  "Know  they  the  mysteries  of  nature?     Nevertheless,  they  write!" — Savary. 

c  That  is,  be  not  impatient  and  pettish,  as  Jonas  was.  See  chap.  21,  p.  125, 
Vol.  II. 

d  The  original  word  al  Hakkat  is  one  of  the  names  or  epithets  of  the  day  of 
judgment.  As  the  root  from  which  it  is  derived  signifies  not  only  to  be  or  come  to 
pass  of  necessity,  but  also  to  verify,  some  rather  think  that  day  to  be  so  called 
because  it  will  verify,  and  show  the  truth  of  what  men  doubt  of  in  this  life  ;  viz.  the 
resurrection  of  the  dead,  their  being  brought  to  account,  and  the  consequent  rewards 
and  punishments(l). 

\  "  The  inevitable  day  !  How  terrible  will  be  that  day  !  who  can  depict  it  unto 
thee  ?" — Savary. 

(1)  Al  Beidawi,  Jallalo'ddin. 

Vol.  II.— 2  U 


354  AL  KORAN. 

Thamud  and  Ad  denied  as  a  falsehood  the  day  which  shall  strike* 
tnen's  hearts  with  terror.  But  Thamud  were  destroyed  by  a 
terrible  noise  :  and  Ad  were  destroyed  by  a  roaring  and  furious 
wind  ;  which  God  caused  to  assail  them  for  seven  nights  and 
eight  days  successively  :  thou  mightest  have  seen  people,  during 
the  same,  lying  prostrate,  as  though  they  had  been  the  roots 
of  hollow  palm-trees'" ;  and  couklest  thou  have  seen  any  of 
them  remaining*  ?  Pharaoh  also,  and  those  who  ivere  before 
him,  and  the  cities  which  were  overthrown'^,  were  guilty  of  sin  ; 
and  they  severally  were  disobedient  to  the  apostle  of  their  Loud  ; 
wherefore  he  chastised  them  with  an  abundant  chastisement. 
When  the  water  of  the  deluge  arose,  we  carried  you  in  the  ark 
which  swam  thereon  ;  that  we  might  make  the  same  a  memorial 
unto  you,  and  the  retaining  ear  might  retain  itt.  And  when  one 
blast  shall  sound  the  trumpet,  and  the  earth  shall  be  moved  from 
its  place,  and  the  mountains  also,  and  shall  be  dashed  in  pieces 
at  one  stroke  :  on  that  day  the  inevitable  hour  of  jiLdgment 
shall  suddenly  come  ;  and  the  heavens  shall  cleave  in  sunder,  and 
shall  fall  in  pieces,  on  that  day  :  and  the  angels  shall  he  on  the 
sides  thereof  J** ;  and  eight  shall  bear  the  throne  of  thy  Lord 
above  them,  on  that  day^  On  that  day  ye  shall  be  presented 
before  the  judgment  seat  of  God  ;  and  none  of  your  secret 
actions  shall  be  hidden.  And  he  who  shall  have  his  book  deli- 
vered into  his  right  hand  shall  sa)-.  Take  ye,  read  this  my  book  ; 
verily  I  thought  that  I  should  be  brought  to  this  my  account : 
he  shall  lead  a  pleasing  life,  in  a  lofly  garden,  the  fruits  whereof 
shall  be  near  to  gather.  Eat  and  drink  with  easy  digestion  ; 
because  of  \.\\q  good  works  which  ye  sent  before  you,  in  the  days 
which  are  past§.  But  he  who  shall  have  his  book  delivered  into 
his  left  hand  shall  say,  0  that  1  had  not  received  this  my  book  ; 
and  that  I  had  not  known  what  this  my  account  was  I     0  that 

a  Arab,  al  Kariat,  or  the  striking  ;  which  is  another  name  or  epithet  of  the  last 
day. 

b     See  chap.  54,  p.  314,  Vol.  II. 

*  "  The  guilty  were  overthrown  on  the  earth,  like  unto  uprooted  palm-trees.  The 
scourge  spared  not  one  of  them" — Savary. 

c     viz.  Sodom  and  Gomorrah.     See  chap.  9,  p,  386,  note  a.  Vol.  I. 

f  "Let  it  be  a  memorial  unto  the  earth  ;  let  your  hearts  preserve  the  remembrance 
of  it." — Savary. 

d  These  words  seem  to  intimate  the  death  of  the  angels,  at  the  demolition  of 
their  habitation  :  beside  the  ruins  whereof  they  shall  lie  like  dead  bodies. 

X  "  An  angel  shall  guard  the  entrance  thereof." — Savary. 

e  The  number  of  those  who  bear  it  at  present  being  generally  supposed  to  be  but 
four;  to  whom  four  more  will  be  added  at  the  last  day,  for  the  grandeur  of  the 
occasion  (1). 

§  "  Satiate  thyself  with  the  pleasures  which  are  offered  unto  tijee.  They  are  the 
reward  of  the  good  which  thou  hast  done  upon  earth." — Savary. 

(1)  Al  Beidawi,  Jallalo'ddin. 


AL  KOIIAN.  '  355 

death  had  made  an  end  of  me !     My  riclics  have  not  profited 
me  ;  and  my  power  is  passed  from  me.     Jind  God  shail  &ai/  to 
the  keepers  of  hcll^  Take  him,  and   bind  liim,  and  cast  him  into 
liell  to  be  burned  ;  then  put  him  into  a  chain  of  the  length  of 
seventy  cubits" :    because  he  believed  not  in  the  great  God  ;   and 
was  not  solicitous  to  feed  the  poor  :   wherefore  this  day  he  shall 
have   no  friend   here  ;   nor   any  food,  but  the  filthy  corruption 
Jlowing  from  the  bodies  of  the  damned,  which  none  shall  eat 
but  the  sinners.     I  swear''  by  that  which  ye  see,  and  that  which 
ye  see  not,  that  this  is  the  discourse  of  an  honourable  apostle, 
and    not    the  discourse  of  a    poet  :    how   little   do  ye  believe! 
Neither  is  it  the  discourse  of  a  soothsayer  :  how  little  are  ye 
admonished!     //  is  a  revelation  from  the  Lord  of  all  creatures. 
If  Mohammed  had  forged  any  part  of  these  discourses  concerning 
us,  verily  we  had  taken  him  by  the  right  hand,  and  had  cut  in 
sunder  the  vein  of  his  heart*;   neither  would  we  have  withheld 
any  of  you  from  chastising  him.     And  verily  this  book  is  an 
admonition  unto  the  pious  ;   and  we  well  know  that  there  are 
some  of  you  who  charge  the  same  with  imposture  :   but  it  shall 
surely  be  an  occasion  of  grievous  sighing  unto  the  infidels  ;   for 
it  is  the  truth  of  a  certainty.     Wherefore  praise  the  name  of  thy 
Lord,  the  great  God. 


CHAPTER  LXX. 

Intitled,  The  Steps  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

One  demanded  and  called  for  vengeance  to  fall  on  the  unbe- 
lievers*^! :    there  shall   be  none  to  avert  the  same   from   being 

a    i.  e.  Wrap  him  round  with  it,  so  that  he  may  not  be  able  to  stir. 

b  Or,  I  will  not  swear.  See  chap.  56,  p.  322,  note  f.  Vol.  H.  (This  is  the 
reading  adopted  by  Savary). 

*  «'  We  should  have  seized  him  on  the  spot,  and  should  liave  cut  the  vein  of  the 
heart.     No  one  would  have  liad  the  power  (o  suspend  our  vengeance."— 5arnry. 

c  The  person  here  meant  is  generally  supposed  lo  liiive  been  at  Nod.ir  Elm  a! 
Hareth,  who  said,  O  God,  if  tvhat  Maliommed  preaches  be  the  truth  from  thee, 
rain  doion  upon  us  a  shower  of  stones,  or  send  some  dreadful  judgment  to 
punish  us(\).  Others,  however,  think  it  was  Abu  Jahl,  who  challenged  Moham- 
med to  cause  a  fragment  of  heaven  to  fall  on  thein(2). 

t  "  The  prophet  hath  been  questioned  concerning  the  punishments  which  are  to 
come." — Savary. 

(1)  Al  Zamakh.  Al  Beidawi.  (2)  Al  Beidawi. 


356  AL  KORAN. 

inflicted  by  Gor>,  the  possessor  of  the  steps^;  by  which  the  angels 
ascend  unto  him,  and  the  spirit  Gabriel  also,  in  a  day  whose 
space  is  fifty  thousand  years^*:  wherefore  bear  the  insults  of  the 
Meccans  with  becoming  patience  ;  for  they  see  their  punishment 
afar  off,  but  we  see  it  nigh  at  hand.  On  a  certain  day  the  heaven 
shall  become  like  molten  brassi,  and  the  mountains  like  wool  of 
various  colours,  scattered  abroad  by  the  wind:  and  a  friend 
shall  not  ask  a  friend  concerning  his  condition,  although  they 
see  one  another.  The  wicked  shall  wish  to  redeem  himself  from 
the  punishment  of  that  day,  by  giving  up  his  children,  and  his 
wife,  and  his  brother,  and  his  kindred  who  showed  kindness  unto 
him,  and  all  who  are  in  the  earth  ;  and  that  this  might  deliver 
him  :  by  no  means  :  for  hell  fire,  dragging  them  by  their  scalps, 
shall  call  him  who  shall  have  turned  his  back,  and  fled  from  the 
faith,  and  shall  have  amassed  riches,  and  covetously  hoarded 
them.  Verily  man  is  created  extremely  impaticnf^ :  when  evil 
toucheth  him,  he  is  full  of  complaint ;  but  when  good  befalleth 
him,  he  becometh  niggardly  :  except  tliose  who  are  devoutly 
given,  and  who  persevere  in  their  prayers  ;  and  those  of  whose 
substance  a  due  and  certain  portion  is  ready  to  be  given  unto 
him  who  asketh,  and  him  who  is  forbidden  by  shame  to  ask: 
and  those  who  sincerely  believe  the  day  of  judgment,  and  who 

a  By  which  prayers  and  righteous  actions  ascend  to  heaven;  or  by  which  the 
angels  ascend  to  receive  the  divine  commands,  or  the  believers  will  ascend  to  para- 
dise. Some  understand  thereby  the  different  orders  of  angels;  or  the  heavens, 
which  rise  gradually  one  above  another. 

b  This  is  supposed  to  be  the  space  which  would  be  required  for  their  ascent 
from  the  lowest  part  of  the  creation  to  the  throne  of  God,  if  it  were  to  be  measured  ; 
or  the  time  which  it  would  take  a  man  up  to  perform  that  journey  :  and  this  is  not 
contradictory  to  what  is  said  elsewhere(l),  (if  it  be  to  be  interpreted  of  the  ascent 
of  the  angels),  that  the  length  of  the  day  whereon  they  ascend  is  1000  years;  be- 
cause that  is  meant  only  of  their  ascent  from  earth  to  the  lower  heaven,  including 
also  the  time  of  their  descent. 

But  the  commentators  generally  taking  the  day  spoken  of  in  both  these  passages 
to  be  the  day  of  judgment,  have  recourse  to  several  expedients  to  reconcile  them, 
some  of  which  we  have  mentioned  in  another  place(2):  and  as  both  passages  seem 
to  contradict  what  the  Mohammedan  doctors  teach,  that  God  will  judge  all  creatures 
in  the  space  of  half  a  day(3),  they  suppose  those  large  numbers  of  years  are  designed 
to  express  the  time  of  the  previous  attendance  of  those  who  are  to  be  judged(4);  or 
else  to  the  space  wherein  God  will  judge  the  unbelieving  nations,  of  which,  they  say, 
there  will  be  fifty,  the  trial  of  each  nation  taking  up  1000  years,  though  that  of  the 
true  believers  will  be  over  in  the  short  space  abovemeutioned(5). 

*  "  God  is  the  author  of  them.  He  possesseth  the  celestial  steps.  By  them  the 
angels  and  Gabriel  will  ascend  towards  his  throne  on  the  day  of  judgment,  the  dura- 
tion of  which  shall  be  fifty  thousand  years." — Savary. 

I  "  Like  molten  silver" — Savary. 

c     See  chap.  17,  p.  73,  Vol.  II. 

(1)  Chap.  32,  p.  205,  Vol.  II.  ('2)  Prelim.  Disc.  $  IV.  p.  96,  Vol.  I. 

(3)  See  ib.  p.  100.  (4)  See  ib.  p.  98,  99.  (5)  Al  Zamjikh. 


AL  KORAN. 


357 


dread  the  punishment  of  their  Lord  :  (for  there  is  none  secure 
from  the  punishment  of  their  Lord):  and  who  ahstain  from  the 
carnal  knowledge  of  women  other  tlian  their  wives,  or  the  slaves 
which  their  right  hands  possess  ;  (for  as  to  them  they  shall  be 
blameless  ;  but  whoever  coveteth  any  ivoman  besides  these,  they 
are  transgressors):  and  those  who  faithfully  keep  what  they  are 
intrusted \vith,  and  their  covenant  ;  and  wiio  are  upright  in  their 
testimonies,  and  who  carefully  observe  the  requisite  rites  in 
their  prayers  :  these  shall  dwell  amidst  gardens,  highly  honoured. 
What  aileth  the  unbelievers,  that  they  run  before  thee  in  com- 
panies, on  the  right  hand  and  on  the  left  ?  Doth  every  man  of 
them  wish  to  enter  into  a  garden  of  delight  ?  By  no  means  : 
verily  we  have  created  them  of  that  which  they  know^  I  swear'' 
by  the  Lord  of  the  east  and  of  the  west%  that  we  are  able  to 
destroy  them,  and  to  substitute  better  than  them  in  their  room  ; 
neither  are  we  to  be  prevented,  if  we  shall  please  so  to  do. 
Wherefore  suffer  them  to  wade  in  vain  disputes,  and  to  amuse  them- 
selves with  sport :  until  they  meet  their  day  with  which  they 
have  been  threatened*;  the  day  tvhereon  they  shall  come  forth 
hastily  from  their  graves,  as  though  they  were  troops  liastening 
to  their  standard  :  their  looks  shall  be  downcast ;  ignominy  shall 
attend  them.  This  is  the  day  with  which  they  have  been  threat- 
ened. 


CHAPTER   LXXL 

InTITLED,   NoAHf  ;    KEVEALED  AT  MeCCA. 

In  the  name  of  the  most  merciful  God. 

Verily  we  sent  Noah  unto  his  people,  saying,  Warn   thy 

a  viz.  Of  filthy  seeJ,  which  bears  no  relation  or  resemblance  to  holy  beings  : 
wherefore  it  is  necessary  for  him  who  would  hope  to  be  an  inhabitant  of  paradise,  to 
perfect  himself  in  faith  and  spiritual  virtues,  to  fit  himself  for  that  place(l). 

b  Or,  /  will  not  swear,  &c.  See  chap.  56,  p.  322,  note  f,  Vol.  I.  (Savary  pre- 
fers this  reading). 

c  The  original  words  are  in  the  plural  number,  and  signify  the  different  points  of 
the  horizon  at  which  the  sun  rises  and  sets  in  the  course  of  the  year.  See  chap.  37, 
p.  238,  note  c,  Vol.  II. 

"  "Suffer  them  to  waste  their  lives  in  frivolous  dispute*.  The  day  with  which 
they  are  threatened  shall  come  on  them  unawares." — Sacarij. 

]  "  Teace  be  with  him." — Savary. 

(1)  Al  Ueidawi. 


358  AL  KORAN. 

people,  before  a  grievous  punishment  overtake  them.  Noah 
said,  0  my  people,  verily  I  a7n  a  public  warner  unto  you;  where- 
fore serve  God,  and  fear  him,  and  obey  me:  he  will  forgive  you 
part  of  your  sins-*,  and  will  grant  you  respite  until  a  determined 
time:  for  God's  determined  time,  when  it  cometli,  shall  not  be 
deferred;  if  ye  were  men  of  understanding,  ye  would  know  this. 
He  said,  Lord,  verily  I  have  called  my  people  nightand  day;  but 
my  calling  only  increaseth  their  aversion:  and  whensoever  I  call 
them  to  the  true  faith,  that  thou  mayest  forgive  them,  they  put 
their  fingers  in  their  ears,  and  cover  themselves  with  their  gar- 
ments, and  persist  in  their  infidelity,  and  proudly  disdain  my 
counsel'* .  Moreover  I  invited  them  openly,  and  I  spake  to  them 
again  in  public;  and  I  also  secretly  admonished  them  in  private: 
and  I  said,  Beg  pardon  of  your  Lord;  for  he  is  inclined  to  for- 
give: and  he  will  cause  the  heaven  to  pour  down  rain  plentifully 
upon  you,  and  will  give  you  increase  of  wealth  and  of  children"^; 
and  he  will  provide  you  gardens,  and  furnish  you  with  rivers. 
What  aileth  you,  that  ye  hope  not  for  benevolence  in  God*^;  since 
he  hath  created  you  variously''  ?  Do  ye  not  see  how  God  hath 
created  the  seven  heavens,  one  above  another;  and  hath  placed 
the  moon  therein  for  a  light,  and  hath  appointed  the  sun  for  a 
tapert  ?  God  hath  also  produced  and  caused  you  to  spring  forth 
from  the  earth:  hereafter  he  will  cause  you  to  return  into  the 
same;  and  he  will  again  take  you  thence,  by  bringing  ^om  forth 
from  your  graves.  And  God  hath  spread  the  earth  as  a  carpet 
for  you,  that  ye  may  walk  therein  through  spacious  paths.  Noah 
said,  Lord,  verily  they  ai'e  disobedient  unto  me;  and  they  follow 
him  whose  riches  and  children  do  no  other  than  increase  his  per- 
dition. And  they  devised  a  dangerous  plot  against  Noah:  and  the 
chief  men  said  to  the  others,  Ye  shall  by  no  means  leave  your  gods; 
neither  shall  ye  forsake  Wadd,  nor  Sowa,  nor  Yaghuth,  and  Yauk, 
and  Nesr''.    And  they  seduced  many;  (for  thou  shalt  only  increase 

a    i.  e.  Your  past  sins ;  which  are  done  away  by  the  profession  of  the  true  faith. 

*  "They  cover  their  faces  with  their  garments.  They  persist  in  error.  They 
manifest  only  pride  and  obstinacy." — Savary. 

b  It  is  said,  that  after  Noah  had  for  a  long  time  preached  to  them  in  vain,  God 
shut  up  the  heaven  for  forty  years,  and  rendered  their  women  barren(l). 

c  i.  e.  That  God  will  accept  and  amply  reward  those  who  serve  him  .'  For  some 
suppose  Noah's  people  made  him  this  answer.  If  what  we  now  follow  be  the  truth, 
we  ought  not  to  forsake  it;  but  if  it  be  false,  how  loill  God  accept,  or  be  favourable 
unto  Its,  who  have  rebelled  against  him{2)  ? 

d  That  is,  as  the  commentators  expound  it,  by  various  steps  or  changes,  from  the 
original  matter,  till  ye  became  perfect  men(3). 

■j-  "  He  hath  hung  the  moon  in  the  firmament  to  reflect  the  light,  and  the  sun  to 
impart  it." — Savary. 

e  These  were  five  idols  worshipped  by  the  antediluvians,  and  afterwards  by  the 
ancient  Arabs.     See  the  Prelim.  Disc.  §  I,  p.  40,  Vol.  I. 

(l)AlZamakh.  (2)  Idem.  (3)  See  chap.  22,  p.  128,  and  chap.  23,  p.  137, 

Vol.  II,  &c. 


AL  KORAN.  359 

error  in  the  wicked):  because  of  their  sins  they  were  drowned, 
and  cast  into  the  fire  of  hell;  and  they  found  none  to  protect 
them  iiirainsl  God.  And  Noah  said,  Loud,  leave  not  any  families 
of  tlie  unbelievers  on  the  earth:  for  if  thou  leave  them,  they  will 
seduce  thy  servants,  and  will  beget  none  but  a  wicked  and  un- 
hoWcvin^  offspring'-'.  Loud,  forgive  me  and  my  parents'',  and 
every  one  wiio  shall  enter  my  house%  being  a  true  believer,  and 
the  true  believers  of  both  sexes;  and  add  unto  the  unjust  doers 
nothing  but  destruction. 


CHAPTER  LXXII. 

Intitled,  The  Genii  ;  Revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Sav,  It  hath  been  revealed  unto  me  that  a  company  of  genii 
attentively  heard  mc  reading  the  Koran^,  and  said.  Verily  we 
have  heard  an  admirable  discourse;  which  directeth  unto  the  right 
institution:  wherefore  we  believe  therein,  and  we  will  by  no 
means  associate  any  other  with  our  Lord.  He  (may  the  majesty 
of  our  Lord  be  exalted !)  hath  taken  no  wife,  nor  hath  he  begotten 
any  issue.  Yet  the  foolish  among  us*^  hath  spoken  that  which  is 
extremely  false  of  God:  but  we  verily  thought  that  neither  man 
nor  genius  would  by  any  means  have  uttered  a  lie  concerning 
God.  And  there  arc  certain  men  who  fly  for  refuge  unto  certain 
of  the  genii*";  but  they  increase  their  folly  and  transgression:  and 
they  also  thought,  as  ye  thoughf?,  that  God  would  not  raise  any 

a  They  say  Noah  preferred  not  tliis  prayer  for  the  destruclion  of  his  people  till 
after  he  had  tried  them  for  nine  liuiulicd  and  fifty  ycar^,  and  (omul  them  incorrigible 
reprobates. 

b  His  father  Lamech,  and  his  mother,  whose  name  was  Shamkha,  the  daughter 
of  Enosh,  being  true  believers. 

c  The  commentators  are  uncertain  whether  Noah's  dwelling-house  be  here  meant, 
or  the  temple  he  had  built  for  the  worship  of  God,  or  the  aik. 

d     Sec  chap.  46,  p.  289,  note  c.  Vol.  II. 

e    viz.  Eblis,  or  the  rebellious  genii. 

f  For  the  Arabs,  when  they  found  themselves  in  a  desert  in  the  evening  (the 
genii  being  supposed  to  haunt  such  places  about  that  time),  used  to  say,  /  fly  for 
refuge  unto  the  Lord  of  this  valley,  that  he  may  defend  me  from  the  foolish  among 
his  peoplf:(\) . 

g    It  is  uncertain  which  of  these  pronouns  is  to  be  referred  to  mankind,  and  which 

(i)  AlBcidawi. 


360  AL  KORAN. 

one  to  life.  And  wq  formerly  attempted  to  pry  into  what  was 
transacting  zVheaven;  but  we  found  the  same  filled  with  a  strong 
guard  of  angels,  and  with  flaming  darts:  and  we  sat  on  some  of 
the  seats  thereof  to  hear  the  discourse  of  its  inhabitants;  but 
whoever  listeneth  now,  findeth  a  flame  laid  in  ambush  for  him, 
to  guard  the  celestial  confines^.  And  we  know  not  whether 
evil  be  hereby  intended  against  those  who  are  in  the  earth,  or 
whether  their  Lord  intendeth  to  direct  them  aright.  There  are 
some  among  us  who  are  upright;  and  there  are  some  among  us 
who  are  otherwise:  we  are  of  difierent  ways.  And  we  verily 
thought  that  we  could  by  no  means  frustrate  God  in  the  earth, 
neither  could  we  escape  him  by  flight:  wherefore,  when  we  had 
heard  the  direction  contained  in  the  Koran,  we  believed  therein. 
And  whoever  believeth  in  his  Lord,  need  not  fear  any  diminu- 
tion of  his  reward,  nor  any  injustice.  There  are  some  Moslems 
among  us;  and  there  are  others  of  us  who  swerve  from  righteous- 
ness''. And  whoso  embraceth  Islam,  they  earnestly  seek  true 
direction:  but  those  who  swerve  from  righteousness  shall  be  fuel 
for  hell.  If  they  tread  in  the  way  of  truth";  we  will  surely  water 
them  with  abundant  rain*=;  that  we  may  prove  them  thereby:  but 
whoso  turneth  aside  from  the  admonition  of  his  Lord,  him  will 
he  send  into  a  severe  torment.  Verily  the  places  of  worship  are 
set  apart  unto  God:  wherefore  invoke  not  any  other  therein 
together  with  God.  When  the  servant  of  God*^  stood  up  to  invoke 
him,  it  wanted  little  but  that  the  genii  had  pressed  on  him  in 
crowds,  to  hear  him  rehearse  the  Koran.  Say,  Verily  I  call 
upon  my  Lord  only,  and  I  associate  no  other  god  with  him. 
Say,  Verily  I  am  not  able,  of  myself  to  procure  you  either  hurt, 
or  a  right  institution.  Say,  Verily  none  can  protect  me  against 
God;  neither  shall  I  find  any  refuge  besides  him*.  I  can  do  no 
more  than  publish  what  hath  been  revealed  unto  me  from  God, 
and  his  messages.  And  whosoever  shall  be  disobedient  unto  God 
and  his  apostle,  for  him  is  the  fire  of  hell  prepared;  they  shall 
remain  therein  for  ever.  Until  they  see  the  vengeance  with 
which  they  are  threatened,  they  will  not  cease  their  opposition: 
but  then  shall  they  know  who  V)ere  the  weaker  in  a  protector, 
and  the  fewer  in  number.  Say,  I  know  not  whether  thepunish- 
ment  with  which  ye  are  threatened  be  nigh,  or  whether  my  Lord 
will  appoint  for  it  a  distant  term.     He  knoweth   the  secrets  of 

to  the  genii :  some  expositors  taking  that  of  the  third  person  to  relate  to  the  former, 
and  that  of  the  second  person,  to  the  latter;  and  others  being  of  the  contrary  opinion. 

a     See  chap.  15,  p.  51,  Vol.  II. 

b     See  the  Prelim.  Disc.  §  IV.  p.  86,  87,  &c.  Vol.  I. 

c  i.  e.  We  will  grant  them  plenty  of  all  good  things.  Some  think  by  these  words 
rain  is  promised  to  the  Meccans,  after  their  seven  years'  drought,  on  their  embracing 
Islam. 

d    viz,  Mohammed. 

»  «'  I  shall  find  no  shelter  from  his  wrath."— 5a«ar</. 


AL  KORAN.  3^1 


futurity;  and  he  doth  not  comnuinicate  his  secrets  unto  any, 
except  an  apostle  in  whom  he  is  well  pleased:  and  he  causeth  a 
guard  of  angels  to  march  before  him,  and  behind  him;  that  he 
mny  know  that  they  have  executed  the  commissions  of  their 
Lord'';  he  comprehendeth  whatever  is  with  them;  and  counteth 
all  things  by  number. 


CHAPTER  LXXIII. 

Intitled,  The  WRArrED  up  ;  revealed  at  Mecca''. 

In  the  name  of  the  most  merciful  God. 

O  THOU  wrapped  up*=,  arise  to  prayer,  and  continue  therein 
during  the  night,  except  a  small  parf^;  that  is  to  say,  during 
one  half  thereof:  or  do  thou  lessen  the  same  a  little  or  add  thereto^ 
And  repeat  the  Koran  with  a  distinct  and  sonorous  voice:  for  we 

a  That  is  to  say,  Either  that  the  prophet  may  know  that  Gabriel  and  the  other 
angels,  who  bring  down  the  revelation,  have  communicated  it  to  him  pure  and  free 
from  any  diabolical  suggestions  ;  or  that  God  may  know  that  the  prophet  has  pub- 
lished the  same  to  manUind(l). 

b  Some  will  have  the  last  verse,  beginning  at  these  words,  Verily  thy  Lord 
knoweth,  &c.  to  have  been  revealed  at  Medina. 

c  When  this  revelation  was  brought  to  Mohammed,  he  was  wrapped  up  in  his 
garments,  being  affrighted  at  the  appearance  of  Gabriel;  or,  as  some  say,  he  lay 
sleeping  unconcernedly,  or,  according  to  others,  praying,  wrapped  up  in  one  part  of 
a  large  mantle,  or  rug,  with  the  other  part  of  which  Ayesha  had  covered  herself  to 
sleep  (2). 

This  epithet  of  wrapped  up,  and  another  of  the  same  import  given  to  Mohammed 
in  the  next  chapter,  have  been  imagined,  by  several  learned  men(3),  pretty  plainly 
to  intimate  his  being  subject  to  the  falling  sickness;  a  malady  generally  attributed  to 
him  by  the  Christians(4),  but  mentioned  by  no  Mohammedan  writer.  Though  such 
an  inference  may  be  made,  yet  I  think  it  scarce  probable,  much  less  necessary(5). 

d  For  a  half  is  such,  with  respect  to  the  whole.  Or,  as  the  sentence  may  be  ren- 
dered, Praij  half  the  night,  within  a  small  matter,  &c.  Some  expound  these  words 
as  an  exception  to  nights  in  general ;  according  to  whom  the  sense  will  be,  Spe7id 
one  half  of  every  night  in  prayer,  except  some  few  Jiights  in  the  year,  &c.(6). 

e  i.  e.  Set  apart  either  less  than  half  the  night,  as  one  third,  for  example,  or  more, 
as  two  thirds.  Or  the  meaning  may  be.  Either  take  a  small  matter  from  a  lesser  part 
of  the  night  than  one  half,  e.  g.  from  one  third,  and  so  reduce  it  to  a  fourth  ;  or  add 
to  such  lesser  part,  and  make  it  a  full  half(7). 

(1)  Al  Beidawi.  (2)  Al  Zamakh.  Al  Beidawi.  (3)  Hotting.  Hist.  Orient. 

1.  1,  c.  3.     Marracc.  in  Ale.  p.  763.     V.  Gagnier.  note  ad  Abulf.  Vit.  Moh.  p.  9. 

(4)  See  Prideaux,  Life  of  Mah.  p.  16,  and  the  authors  there  cited.  (5)  See 

Ockley'3  Hist,  of  the  Saracens,  Vol.  I.  p.  300,  &c.  (6)  Al  Beidawi.  (7)  Idem. 

Vol.  II.— 2  V 


363  AL  KORAN. 

will  lay  on  thee  a  weighty  wo^•d^  Verily  the  rising  by  night**  is 
more  efficacious  for  steadfast  continuance  in  devotion,  and  more 
conducive  to  decent  pronunciation*'':  for  in  the  day-time  thou 
hast  long  employment.  And  commemorate  the  name  of  thy 
Lord;  and  separate  thyself  unto  him,  renouncing  worldly  vanities. 
He  is  the  Lord  of  the  east,  and  of  the  west;  there  is  no  God  but 
he.  Wherefore  take  him  for  thy  patron:  and  patiently  sufier 
the  contumelies -wKxch  the  infidels  wiicv  against  thee;  and  depart 
from  them  with  a  decent  departure.  And  let  me  alone  with 
those  who  charge  the  Koran  with  falsehood,  who  enjoy  the  bless- 
ings of  this  life;  and  bear  with  them  for  a  while:  verily  with  us 
are  heavy  fetters,  and  a  burning  fire,  and  food  ready  to  choke 
him  who  swallotveth  it^,  and  painful  torment.  On  a  certain  day 
the  earth  shall  be  shaken,  and  the  mountains  also,  and  the  moun- 
tains shall  become  a  heap  of  sand  poured  fortht.  Verily  we  have 
sent  unto  you  an  apostle,  to  bear  witness  against  you;  as  we  sent 
an  apostle  unto  Pharaoh;  but  Pharaoh  was  disobedient  unto  the 
apostle;  wherefore  we  chastised  him  with  a  heavy  chastisement. 
How,  therefore,  will  ye  escape,  if  ye  believe  not,  the  day  which 
shall  make  children  become  grey-headed  through  terror?  The 
heaven  shall  be  rent  in  sunder  thereby:  the  promise  thereof  shall 
surely  be  performed.  Verily  this  is  an  admonition ;  and  whoever 
is  willing  to  be  admonished  will  take  the  way  unto  his  Lord. 
Thy  Lord  knovveth  that  thou  continuest  in  prayer  and  medita- 
tion sometimes  near  two  third  parts  of  the  night,  and  sometimes 
one  half  thereof,  and  at  other  ti7n.es  one  third  part  thereof:  and 
a  part  of  thy  companions,  who  are  with  thee,  do  the  same. 

a  Viz.  The  precepts  contained  in  the  Koran ;  which  are  heavy  and  difficult  to 
those  who  are  obliged  to  observe  them,  and  especially  to  the  prophet,  whose  care  it 
was  to  see  that  his  people  observed  them  also(l). 

b  Or  The  person  who  riseth  by  night;  or  the  hours  or  particularly  the  first  hours 
of  the  night,  &c. 

*  "  At  the  beginning  of  the  night,  we  have  more  strength  of  conception,  and  more 
facility  of  expression." — Savary. 

c  For  the  night-time  is  most  proper  for  meditation  and  prayer,  and  also  for  read- 
ing God's  word  distinctly  and  with  attention  ;  by  reason  of  the  absence  of  every  noise 
and  object  which  may  distract  the  mind. 

Marracci,  having  mentioned  this  natural  explication  of  the  Mohammedan  com- 
mentators, because  he  finds  one  word  in  the  verse  which  may  be  taken  in  a  sense 
tending  that  way,  says  the  whole  may  with  greater  exactness  be  expounded  of  the 
fitness  of  the  night  season  for  amorous  diversions  and  discourse  ;  and  he  paraphrases 
it  in  Latin  thus :  Certe  in  principio  noctis  majus  rohur  et  vim  habet  homo,  ad 
fceminis  premendas  et  subagitandas  et  ad  clarioribus  verbis  amores  suos  propa- 
landosi2).     A  most  effectual  way  this,  to  turn  a  book  into  ridicule  ! 

d  As  thorns  and  thistles,  the  fruit  of  the  infernal  tree  a!  Zakkum,  and  the  cor- 
ruption flowing  from  the  bodies  of  the  damned. 

t  "  The  earth  shall  one  day  be  shaken,  and  the  mountains,  crumbled  to  dust,  shall 
be  the  sport  of  the  winds." — Savary. 

(1)  Al  Beidawi,  Jallal.  (2)  Marracc.  in  Ale.  p.  759. 


AL  KORAN.  363 

But  God  measureth  the  night  and  the  day;  he  knoweth  that  ye 
cannot  exactly  compute  the  same:  wherefore  he  lurneth  favour- 
ably unto  you^  Read,  therefore,  so  much  of  the  Koran  as  may 
be  easy  unto  you.  He  knoweth  that  there  will  be  some  infirm 
among  you;  and  others  travel  through  the  earth,  that  they  may 
obtain  a  competency  of  the  bounty  of  God;  and  others  fight  in 
•  the  defence  of  God's  faith.  Read,  therefore,  so  much  of  the  same 
as  may  be  easy.  And  observe  the  stated  times  of  prayer,  and 
pay  the  legal  alms;  and  lend  unto  God  an  acceptable  loan*;  for 
whatever  good  ye  send  before  for  your  souls,  ye  shall  find  the 
same  with  God.  This  will  be  better,  and  will  merit  a  greater 
rewards  And  ask  God  forgiveness;  for  God  is  ready  to  forgive, 
and  merciful. 


CHAPTER  LXXIV. 

Intitled,  The  Covered  ;  kevealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

0  THOU  covered^  arise  and  preach'*,  and  magnify  thy  Lord. 

a  By  making  the  matter  easy  to  you,  and  dispensing  with  your  scrupulous  count- 
ing of  the  hours  of  the  night  which  ye  are  directed  to  spend  in  reading  and  praying : 
for  some  of  the  Moslems,  not  knowing  how  the  time  passed,  used  to  watch  the  whole 
night,  standing  and  walking  about  till  their  legs  and  feet  swelled  in  a  sad  manner. 
The  commentators  add,  that  this  precept  of  dedicating  a  part  of  the  night  to  devotion 
is  abrogated  by  the  institution  of  the  five  hours  of  prayer(l). 

*  "  Form  with  the  Lord  a  glorious  covenant."— 6'a»any. 

b  i.  e.  The  good  which  ye  shall  do  in  your  lifetime  will  be  much  more  meritorious 
in  the  sight  of  God  than  what  ye  shall  defer  till  death,  and  order  by  vvill(2). 

c  It  is  related,  from  Mohammed's  own  mouth,  that  being  on  mount  Hara,  and 
hearing  himself  called,  he  looked  on  each  hand,  and  saw  nobody,  but  looking  up- 
wards, he  saw  the  angel  Gabriel  on  a  throne,  between  heaven  and  earth  :  at  which 
sight  being  much  terrified,  he  returned  to  his  wife  Khadija,  and  bid  her  cover  him 
up;  and  that  then  the  angel  descended,  and  addressed  him  in  the  words  of  the  text. 
From  hence  some  think  this  chapter  to  have  been  the  first  which  was  revealed  :  but 
the  more  received  opinion  is,  that  it  was  the  96th.  Others  say,  that  the  prophet, 
having  been  reviled  by  certain  of  the  Koreish,  was  sitting  in  a  melancholy  and  pensive 
posture,  wrapped  up  in  his  mantle,  when  Gabriel  accosted  him :  and  some  say  he 
was  sleeping.     See  the  second  note  to  the  preceding  chapter. 

d  It  is  generally  supposed  that  Mohammed  is  here  commanded  more  especially 
to  warn  his  near  relations,  the  Koreish ;  as  lie  is  expressly  ordered  to  do  in  a  subse- 
quent rovelatioD(3). 

(1)  Al  Heidawi.  (2)  Idem.  (3)  See  chap.  26,  p.  169,  Vol.  II.,  and  the 

Prelim.  Disc.  *J  11.  p.  61,  Vol.  I. 


364  AL  KORAN. 

And  cleanse  thy  garments:  and  fly  every  abomination*:  and  be 
not  liberal,  in  hopes  to  receive  more  in  return:  and  patiently 
wait  for  thy  Lord.  When  the  trumpet  shall  sound,  verily  that 
day  shall  he  a  day  of  distress  and  uneasiness  unto  the  unbelievers. 
Let  me  alone  with  him  whom  I  have  created^,  on  whom  I  have 
bestowed  abundant  riches,  and  children  dwelling;  in  iiis  presence^ 
and  for  whom  I  have  disposed  affairs  in  a  smooth  and  easy  man-  ' 
ner"^,  and  who  desireth  that  1  will  yet  add  other  blessings  unto 
him.  By  no  means:  because  he  is  an  adversary  to  our  signs'^. 
I  will  afflict  him  with  grievous  calamities*":  for  he  hath  devised 
and  prepared  contumelious  expressions  to  ridicule  the  Koran. 
May  he  be  cursed:  how  maliciously  hath  he  prepared  the  same! 
And  again,  may  he  be  cursed:  how  maliciously  hath  he  prepared 
the  same!  Then  he  looked,  and  frowned,  and  put  on  an  austere 
countenance:  then  he  turned  back,  and  was  elated  with  pride; 
and  he  said,  This  is  no  other  than  a  piece  of  magic,  borrowed 
from  others:  these  are  only  the  words  of  a  man.  I  will  cast  him 
to  be  burned  in  hell.  And  what  shall  make  thee  to  understand 
what  hellz^.?  It  leaveth  not  any  thing  unconsumed,  neither 
doth  it  suffer  any  thing  to  escape:  it  scorcheth  men's  flesh:  over 
the  same  are  nineteen  angels  appointed.  We  have  appointed 
none  but  angels  to  preside  over  hell  fire^:  and  we  have  expressed 
the  number  of  them  only  for  an  occasion  of  discord  to  the  un- 
believers'"; that  they  to  whom  the  scriptures  have  been  given  may 

a  By  the  word  abomination  the  commentators  generally  agree  idolatry  to  be 
principally  intended. 

b  The  person  here  meant  is  generally  supposed  to  have  been  al  Walid  Ebn  al 
Mogheira(l),  a  principal  man  among  the  Koreish. 

c  Being  well  provided  for,  and  not  obliged  to  go  abroad  to  seek  their  livings,  as 
most  others  of  the  Meccans  were(2). 

d  By  facilitating  his  advancement  to  power  and  dignity ;  which  were  so  consider- 
able that  he  was  surnamed  Rihana  Koreish,  i.  e.  The  sweet  odour  of  the  Koreish, 
and  al  Wahid,  i.  e.  The  only  one,  or  The  incomparable{3). 

e  On  the  revelation  of  this  passage  it  is  said  that  Walid's  prosperity  began  to  de- 
cay, and  continued  daily  so  to  do  to  the  time  of  his  death(4). 

f  Or,  as  the  woids  may  be  strictly  rendered,  /  will  drive  him  up  the  crag  of  a 
mountain;  which  some  understand  of  a  mountain  of  fire,  agreeably  to  a  tiadition  of 
their  prophet,  importing  that  al  Walid  will  be  condemned  to  ascend  this  mountain, 
and  then  to  be  cast  down  from  thence,  alternately  for  ever ;  and  that  he  will  be 
seventy  years  in  climbing  up,  and  as  many  in  falling  down(5). 

g  The  reason  of  which  is  said  to  be,  that  they  ndght  be  of  a  diflferent  nature  and 
species  from  those  who  are  to  be  tormented,  lest  they  should  have  a  fellow  feeling 
of,  and  compassionate  their  sufferings ;  or  else,  because  of  their  great  strength,  and 
severity  of  temper(6). 

h  Or,  For  a  trial  of  them:  because  they  might  say  this  was  a  particular  borrowed 
by  Mohammed  of  the  Jews. 

(I)  Al  Zamakh.  AlBeidawi,  Jallalo'ddin.  (2)  Al  Beidawi.  (3)  Idem. 

(4)  Idem.  (5)  Idem.  (6)  Idem. 


AL   KORAN.  365 

be  certain  of  the  veracity  of  this  book-^,  and  the  true  believers 
may  increase  in  faith;  and  that  those  to  whom  the  scriptures  liave 
been  «i-iven,  and  the  true  believers,  may  not  doubt  hereafter;  and 
that  those  in  whose   hearts  there  is  an   infirmity,  and  the  unbe- 
lievers, may  say,  What  mystery  doth  God  intend  by  this  number? 
Thus  doth  God  cause  to  err  whom  he  pleaseth;  and  he  directeth 
whom  he  pleaseth.      None  knoweth  the  armies  of  thy   Lord'* 
besides  him;  and  this'^  is  no  other  than  a  memento  unto  mankind. 
Assuredly.      By  the  moon,  and  the  niu;ht  \vhen  it  retreateth,  and 
the  morning  when  it  reddenelh,  I  swear  that  this  is   one  of  the 
mos\.iGvv\h\G  calamities,  giving  warning  unto  men,  as  well  as  unto 
him  among  you  who   desireth  to  go  forward,  as  unto  him.  ruho 
chooseth  to  remain  behind*.      Every  soul  is  given  in  pledge  for 
that  which  it  shall  have  wrought'':  except  the  companions  of  the 
right  hand*";  lutio  shall  chvell  in  gardens,  and  shall  ask  one  another 
questions  concerning  the  wicked,  an,d  shall  also  ask  the  wicked 
themselves,  saying,  What  hath  brought  you  into  hell  ?     They 
shall  answer,  W^e  were  not  of  those  who  were  constant  at  prayer, 
neither  did  we  feed  the  poor;  and  we  waded  invain  disputes  with 
the  fallacious  reasoners;  and  we  denied  the  day  of  judgment,  until 
deatl/ overtook  us:  and  the  intercession  of  the  interceders  shall 
not  avail  them.      What  aileth  them,  therefore,  that  they  turn  aside 
from  the  admonition  of  the  Koran,  as  though  they  ive^'e  timorous 
asses  flying  from  a   lion  ?     But  every  man  among  them  desireth 
that  he  may  have  expanded  scrolls  delivered  to  him  from  God^. 
By  no  means.      They  fear  not  the  life  to  come.     By  no  means: 
verily   this  is   a  sufficient   warning.     Whoso    is  willing  to  be 
warned,  him  shall  it  warn:  but  they  shall   not  be  warned,  unless 
God  shall  please.      He  is  worthy  to  be  feared;  and  he  is  inclined 
to  forgiveness. 

a  And  especially  (he  Jews;  this  being  conformable  to  what  is  contained  in  their 
boolis(l). 

b  i.  e.  All  his  creatures;  or  particularly  the  number  and  strength  of  the  guards  of 
hell. 

c     The  antecedent  seems  to  be  hell. 

*  "  I  swear  i)y  the  moon,  by  the  night  when  she  foldeth  her  veils,  by  the  dawn 
when  it  advancelli,  encompassed  by  light,  that  hell  is  a  tremendous  abyss  ;  that  it 
threatenelh  the  human  race;  that  it  warneth  him  who  walketh  in  the  right  path,  and 
him  who  retraceth  his  footsteps." — Savary. 

d     See  chap.  52,  p.  309,  Vol.  II. 

e  i.  e.  The  blcssed(2);  who  shall  redeem  themselves  by  their  good  works.  Some 
say  these  are  the  angels;  aqd  others,  such  as  die  infants(3). 

f    Literally,  That  which  is  certain. 

g  For  the  infidels  told  Mohammed  that  they  would  never  obey  him  as  a  prophet, 
till  he  brought  each  man  a  writing  from  heaven  to  this  effect,  viz.  From  God  to  such 
a  one:  Follow  Mohammed  {A). 

(1)  Jallal.  (2)  See  chap.  56,  p.  320,  note  b,  Vol.  II.  (3)  Al  I3eidawi. 

(4) Idem. 


366  AL  KORAN. 


CHAPTER  LXXV. 

Intitled,  The  Resurrection  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Verily  I  swear'*  by  the  day  of  resurrection;  and  I  swear  by 
the  soul  which  accuseth  itself^:  doth  man  think  that  we  will  not 
gather  his  bones  together  ?  Yea;  ive  are  able  to  put  together  the 
smallest  bones  of  his  fingers.  But  man  chooseth  to  be  wicked,  for 
the  time  which  is  before  him*.  He  asketh,  When  will  the  day 
of  resurrection  be  .3  But  when  the  sight  shall  be  dazzled,  and  the 
moon  shall  be  eclipsed,  and  the  sun  and  the  moon  shall  be  in  con- 
junclion'=;  on  that  day  man  shall  say,  Where  is^.  place  of  refuge? 
By  no  means:  there  shall  be  no  place  to  fly  unto.  With  thy 
Lord  shall  be  the  sure  mansion  of  rest  on  that  day:  on  that  day 
shall  a  man  be  told  that  which  he  hath  done  first  and  last*^.  Yea; 
a  man  shall  be  an  evidence  against  himself:  and  though  he  offer 
his  excuses,  they  shall  not  be  received.  Move  not  thy  tongue, 
O  Mohammed,  in  repeating  the  revelations  brought  thee  by 
Gabriel,  before  he  shall  have  finished  the  same,  that  thou  mayest 
quickly  commit  them  to  memory:  for  the  collecting  the  Zomn 
in  thy  mind,  and  the  teaching  thee  the  true  reading  thereof, 
are  incumbent  on  us.  But  when  we  shall  have  read  the  same 
unto  thee  by  the  tongue  of  the  angel,  do  thou  follow  the  reading 
thereof:  and  afterwards  it  shall  be  our  part  to  explain  it  unto 
thee.     By  no  means  shall  thou  be  thus  hasty  for  the  future. 

a  Or,  I  will  not  swear.  See  chap.  56,  p.  322,  note  f,  Vol.  II.  (Savaiy  prefers 
this  reading). 

b  Being  conscious  of  having  oflfended,  and  of  failing  of  perfection,  notwithstand- 
ing its  endeavours  to  do  its  duty:  or,  the  pious  soul  which  shall  blame  others  at  the 
last  day,  for  having  been  remiss  in  their  devotions,  &c.  Some  understand  the  words 
of  the  soul  of  Adam,  in  particular,  who  is  continually  blaming  himself  for  having  lost 
paradise  by  his  disobedience(l). 

*  "  But  he  denieth  the  evidence  which  striketh  his  sight."— Samry. 

c  Risino-  both  in  the  west(2):  which  conjunction  is  no  contradiction  to  what  is 
mentioned  just  before,  of  the  moon's  being  eclipsed ;  because  those  words  are  not  to 
be  understood  of  a  regular  eclipse,  but  metaphorically,  of  the  moon's  losing  her  light, 
at  the  last  day,  in  a  preternatural  manner.  Some  think  the  meaning  rather  to  be,  that 
the  sun  and  the  moon  shall  he  joined  in  the  loss  of  their  light(3). 

d    Or  the  good  which  he  hath  done,  and  that  which  he  hath  left  undone,  &c. 

(1)  Al  Beidawi.  (2)  See  the  Prelim.  Disc.  p.  92,  Vol.  I.  (3)  Al  Beidawi. 


AL  KORAN.  367 

But  ye  love  that  which  hasteneth  away",  and  neglect  the  life  to 
come.  Some  countenances  on  that  clay  shall  he.  bright,  looking 
towards  their  Lord;  and  some  countenances,  on  that  day,  shall 
be  dismal:  they  shall  think  that  a  crushing  calamity  shall  be 
brought  upon  them.  Assuredly.  When  a  man's  soul  shall 
come  up  to  his  throat,  in  his  last  agony,  aud  the  slanders  by 
shall  say,  Who  bringeth  a  charm  to  recover  him  ?  and  shall  think 
it  to  be  his  departure  out  of  this  ivorld;  and  one  leg  shall  be 
joined  with  the  other  leg"":  on  that  day  unto  thy  Lord  shall  he  be 
driven.  For  he  believed  not%  neither  did  he  pray;  but  he  accused 
God's  apostle  of  imposture,  and  turned  back/rom  obeying  him: 
then  he  departed  unto  his  family,  walking  with  a  haughty  mien. 
Wherefore,  wo  be  unto  thee;  wo!  And  again,  wo  be  unto  thee; 
wo!  Doth  man  think  that  he  shall  be  leftat  full  liberty,  ivithout 
control?  Was  he  not  a  drop  of  seed,  which  was  emitted  ?  After- 
wards he  became  a  little  coagulated  blood;  and  God  formed  him, 
and  fashioned  him  with  just  proportion;  and  made  of  him  two 
sexes,  the  male  and  the  female.  Is  not  he  luho  hath  done  this 
able  to  quicken  the  dead*  ? 


CHAPTER  LXXVI. 

Intitled,  Man  ;  kevealed  at  Mecca''. 
In  the  name  of  the  most  merciful  God. 

Did  there  not  pass  over  man  a  ^;?,!^  space  of  time;  during  which 
he  was  a  thing  not  worthy  of  remembrance'-  ?     Verily  we  have 

a  i.  e.  The  fleeling  pleasures  of  this  life.  The  words  intimate  the  natural  hastiness 
and  impatience  of  nian(l),  who  lakes  up  with  a  present  enjoyment,  tliough  short,  and 
bitter  in  its  consequences,  rather  than  to  wait  for  real  happiness  in  futurity. 

b  i,  e.  And  when  he  shall  stretch  forth  his  legs  together ;  as  is  usual  with  dying 
persons.  The  words  n)ay  also  be  translated,  £nd  when  ene  affliction  shall  be  joined 
with  (mother  affliction. 

c  Or,  He  did  not  give  alms;  or,  He  was  not  a  man  of  veracity.  Some  suppose 
Abu  Jahl,  and  others  one  Adi  Ebn  Rabia,  to  be  particularly  inveighed  against  in  this 
chapter. 

*  "  Did  not  God  form  you  from  a  little  blood  .'  Hath  he  not  given  just  proportions 
to  your  bodies  ?  Did  ho  not  bring  from  nothing  the  first  pair?  Can  the  creator  of  the 
human  race  be  deficient  in  power  to  revive  the  dead  .'" — Savarij. 

d  It  is  somewhat  doubtful,  whether  this  chapter  was  revealed  at  Mecca,  or  at 
Medina. 

e     Some  take  these  words  to  be  spoken  of  Adam,  whose  body,  according  to  the 

(I)  See  chap.  17,  p.  73,  Vol.  11. 


368 


AL  KORAN. 


.created  man  of  the  mingled  seed  of  both  sexes,  that  we  might 
prove  him:  and  we  have  made  him  to  hear  and  to  see^  We 
have  siirely  directed  him  in  the  way;  whether  he  he  grateful,  or 
ungrateful.  Verily  we  have  prepared  for  the  unbelievers  chains, 
and  collars,  and  burning  fire.  But  the  just  shall  drink  of  a  cup 
of  wine,  mixed  with  the  water  of  Cafur'',  a  fountain  whereof  the 
servants  of  God  shall  drink;  they  shall  convey  the  same  by 
channels  whilhey^ soever  they  please.  These  fulfil  their  vow,  and 
dread  the  day,  the  evil  whereof  will  disperse  itself  far  abroad; 
and  give  food  unto  the  poor,  and  the  orphan,  and  the  bondman, 
for  his  sake,  saying,  We  feed  you  for  God's  sake  only:  we 
desire  no  recompense  from  you,  nor  any  thanks:  verily  we  dread, 
from  our  Lord,  a  dismal  and  calamitous  day^  Wherefore  God 
shall  deliver  them  from  the  evil  of  that  day,  and  shall  cast  on  them 
brightness  of  countenance,  and  joy;  and  shall  reward  them,  for 
their  patient  persevering,  with  a  garden,  and  silk  garments: 
therein  shall  they  repose  themselves  on  couches;  they  shall  see 
therein  neither  sun  nor  moon^i*;  and  the  shades  thereof  ^Aa//  be 

Mohammedan  traditian,  was  at  first  a  fi!;;ure  of  clay,  and  was  left  forty  years  to  dry, 
before  God  breathed  life  into  it(l):  Others  understand  them  of  man  in  general,  and 
of  the  time  he  lies  in  the  womb. 

a  That  he  might  be  capable  of  receiving  the  rules  and  directions  given  by  God 
for  his  giiidance(2);  and  of  meriting  reward  or  punishment  for  his  observance  or 
neglect  of  them. 

b  Is  the  name  of  a  fountain  in  paradise,  so  called  from  its  resembling  camphor 
(which  the  word  signifies)  in  odour,  and  whiteness.  Some  take  the  word  for  an  ap- 
pellative, and  think  tiie  wine  of  paradise  will  be  mixed  with  camphor,  because  of  its 
agreeable  coolness  and  smell(3). 

c  It  is  related  that  Hasan  and  Hosein,  Mohammed's  grandchildren,  on  a  certain 
time  being  both  sick,  the  prophet,  among  others,  visited  them  ;  and  they  wished  AH 
to  make  some  vow  to  God  for  the  recovery  of  his  sons:  whereupon  Ali,  and  Fateraa, 
and  Fidda,  their  maid-servant,  vowed  a  fast  of  three  days  in  case  they  did  well;  as 
it  happened  they  did.  This  vow  was  performed  with  so  great  strictness,  that  the 
first  day,  having  no  provisions  in  the  house,  Ali  was  obliged  to  borrow  three  mea- 
sures of  barley  of  one  Simeon,  a  Jew  of  Khaibar;  one  measure  of  which  Fatema 
ground  the  same  day,  and  baked  five  cakes  of  the  meal ;  and  they  were  set  before 
them,  to  break  their  fast  with,  after  sunset :  but  a  poor  man  coming  to  them,  they 
gave  ali  their  bread  to  him,  and  passed  the  night  without  tasting  any  thing,  except 
water.  The  next  day,  Fatema  made  another  measure  into  bread,  for  the  same  pur- 
pose ;  but  an  orphan  begging  some  food,  they  chose  to  let  him  have  it,  and  passed 
that  night  as  the  first:  and  the  third  day  they  likewise  gave  their  whole  provision  to 
a  famished  captive.  Upon  this  occasion  Gabriel  descended  with  the  chapter  before 
us,  and  told  Mohammed  that  God  congratulated  him  on  the  virtues  of  his  family(4). 

d  Because  they  shall  not  need  the  light  of  either(5).  The  word  Zamharir,  here 
translated  moon,  properly  signifies  extreme  cold:  for  which  reason  some  understand 
the  meaning  of  the  passage  to  be,  that  in  paradise  there  shall  be  felt  no  excess  either 
of  heat,  or  of  cold. 

*  "  They  repose  on  the  nuptial  couch ;  they  shall  not  be  incommoded  by  (he 
splendour  of  the  sun  or  of  the  moon." — Savary. 

(1)  See  the  notes  to  chap.  2,  pp.  191, 192,  Vol.  I.         (2)  Al  Beidawi.  (3)  Idem. 

(4)  Idem.  (5)  See  Revel,  xxi.  23. 


AL  KORAN. 


369 


near  spreading  above  them,  and  the  fruits  thereof  shall  hang  low, 
so  as  to  be  easily  gathered.     And  their  atlendants  shall  go  round 
about  unto  them,  with  vessels  of  silver,  and  goblets:  the  bottles 
shall  be  bottles  of  silver  ^/mim^-  like  glass;  they  shall  determine 
the  measure  thereof  by  their  wish.     And  therein  shall  they  be 
given  to  drink  of  a  cup  of  luine,  mixed  with  the  water  of  Zen- 
jebil",  a  fountain  in  pa?'adise  named  Salsabil'':  and  youths,  which 
"shall  continue  fur  ever  in  their  hloom^  shall  go  round  to  attend 
them;  when  thou  seest  them,  thou  shall  think  them  /o  ie  scattered 
pearls:  and  when  thou  lookest,  there  shalt  thou  behold  delights, 
and  a  great  kingdom..     Upon  them  shall  be  garments  of  fine  green 
silk,  and  of  brocades,  and  they  shall  be  adorned  with  bracelets  of 
silver:  and  their  Lord  shall   give  them  to  drink  of  a  most  pure 
liquor;  and  shall  say  unto  them,  Verily  this  is  your  reward: 
and  3'our  endeavour  is  gratefully  accepted.     Verily  we  have  sent 
down  unto  thee   the   Koran,  by  a  gradual  revelation.     Where- 
,  fore  patiently  wait  the  judgment  of  thy  Lord;  and  obey  not  any 
wicked  person  or  unbeliever  among  them.      And  commemorate 
the  name  of  thy  Lord,  in  the  morning,  and   in  the  evening:  and 
during  some  part  of  the   night  worship  him,  and   praise  him  a 
\on^part  of  the  night*.     Verily  these  meii  love  the  transitory 
life,  and  leave   behind  them  the  heavy  day  of  judgment.     We 
have  created  them,  and  have  strengthened  their  joints;  and  when 
we  please,  we  will  substitute  others  like  unto  them,  in  their  stead. 
Verily  this  is  an  admonition:  and  whoso  willeth,  taketh  the  way 
unto  his  Lord:  but  ye  shall   not  will,  unless   God   willeth;  for 
God  is  knowing,  and  wise.      He  leadeth  whom  he  pleaseth  into 
his  mercy:  but  for  the  unjust  hath  he  prepared  a  grievous  punish- 
ment. 

a  The  word  signifie.i  ginger,  which  tho  Arabs  delight  to  mix  with  the  water  they 
drink ;  and  therefore  the  water  of  this  fountain  is  supposed  to  have  the  taste  of  thai 
spice  (3). 

b     Signifies  water  which  flows  gently  and  pleasantly  down  the  throat. 

*  "  Adore  him  during  the  night.  Make  known  his  praise  in  the  midst  of  the 
darkness." — Savary, 

(I)  Al  Beidawi,  Jallalo'ddiii. 


Vol.  IL— 2  W 


370  AL  KORAN. 


CHAPTER    LXXVII. 

Intitled,  Those  which  are  sent  ;  revealed  at  Mecca. 

Ill  the  name  of  the  most  merciful  God. 

Br  the  angels  which  are  sent  hy  God,  following  one  another 
in  a  continual  series;  and  those  which  move  swiftly,  with  a  rapid 
motion;  and  by  those  which  disperse  his  commands,  by  divulg- 
ing them  through  the  earth;  and  by  those  which  separate  truth 
from  falsehood,  by  distinguishing  the  same;  and  by  those  which 
communicate  the  divine  admonitions,  to  excuse,  or  to  threaten": 
verily  that  which  ye  are  promisedi^  is  inevitable*.  When  the  stars, 
therefore,  shall  be  put  out,  and  when  the  heaven  shall  be  cloven 
in  sunder,  and  when  the  mountains  shall  be  winnowed,  and  when 
the  apostles  shall  have  a  time  assigned  to  them  to  appear  and 
bear  testimony  against  their  respective  people;  to  what  a  day 
shall  that  appointment  be  deferred!  to  the  day  of  separation: 
and  what  shall  cause  thee  to  understand  what  the  day  of  separa- 
tion is  ?  On  that  day,  wo  be  unto  them  who  accused  Me  prophets 
of  imposture!  Have  we  not  destroyed  the  obstinate  unbelievers 
of  old  ?  We  will  also  cause  those  of  the  latter  times  to  follow 
them.  Thus  do  we  deal  with  the  wicked.  Wo  be,  on  that  day, 
unto  them  who  accused  the  prophets  of  imposture  !  Have  we 
not  created  you  of  a  contemptible  drop  of  seed,  which  we  placed 
in  a  sure  repository,  until  the  fixed  term  of  delivery  ?  And  we 
were  able  to  do  this:  for  we  are  most  powerful.  On  that  day, 
wo  be  unto  those  who  accused  the  prophets  of  imposture!  Have 
we  not  made  the  earth  to  contain  the  living  and  the  dead,  and 
placed  therein  stable  and  lofty  ?nowitains,  and  given  you  fresh 
water  to  drink  ?  Wo  be,  on  that  day,  unto  those  who  accused 
the  prophets  of  imposture!     It  shall  be  said  unto  them,  Go  ye 

a  Some  understand  the  whole  passage  of  the  verses  of  the  Koran  ;  which  con- 
tinued to  be  sent  down,  parcel  after  parcel,  during  the  space  of  several  years,  and 
which  rescind  (for  so  the  verb  asafa  may  al^o  be  translated)  and  abolish  all  former 
dispensations,  divulging  and  making  known  the  ways  of  salvation,  distinguishing 
truth  from  falsehood,  and  communicating  admonition,  &c.  Some  interpret  the  first 
three  verses  of  the  winds,  sent  in  a  continual  succession,  blowing  ivith  a  violent 
gust,  and  dispersing  rain  over  the  earth  :  and  others  give  different  explications. 

b     viz.  The  day  of  judgment. 

*  "  By  the  messengers  which  follow  each  other,  by  the  frightful  tempests,  by  the 
winds  which  bring  fruitfulness,  by  the  verses  of  the  Koran,  by  the  angels  who  bear 
warnings,  the  punishments  which  are  announced  to  you  will  come." — Savary. 


AL  KORAN. 


371 


to  the  pu7iishment  which  ye  denied  as  a  falsehood:  go  ye  into 
the  shadow  of  the  smoke  of  hell,  which  shall  ascend  in  three 
columns,  and  shall  not  shade  you  from  the  heat,  neither  shall  it 
be  of  service  against  the  flame;  but  it  shall  cast  forth  sparks  as 
big  as  towers,  resembling  yellow  camels  in  colour^*. ^  Wo  be, 
on  that  day,  unto  those  who  accused  the  prophets  of  imposture! 
This  shall  be  a  day  whereon  they  shall  not  speak  to  any  purpose; 
neither  shall  they  be  permitted  to  excuse  themselves.  Wo  be, 
on  that  day,  unto  those  who  accused  the  prophets  of  imposture! 
This  shall  be  the  day  of  separation:  we  will  assemble  both  you 
and  your  predecessors.  Wherefore,  if  ye  have  any  cunning 
stratagem,  employ  stratagems  against  me.  Wo  be,  on  that  day, 
unto  those  who  accused  the  prophets  of  imposture!  But  the 
pious  shall  dwell  amidst  shades  and  fountains,  and  fruits  of  the 
kinds  which  they  shall  desire:  and  it  shall  be  said  unto  them. 
Eat  and  drink  with  easy  digestion,  in  recompense  for  that  which 
ye  have  wrought;  for  thus  do  we  reward  the  righteous  doerst. 
Wo  be,  on  that  day,  unto  those  who  accused  the  prophets  of 
imposture!  Eat,  0  believers,  and  enjoy  the  pleasures  of  this 
life,  for  a  little  while:  verily  ye  are  wicked  men.  Wo  be,  on 
that  day,  unto  those  who  accused  the  prophets  of  imposture! 
And  when  it  is  said  unto  them,  Bow  down;  they  do  not  bow 
down.  Wo  be,  on  that  day,  unto  those  who  accused  the  pro- 
phets of  imposture!  In  what  new  revelation  will  they  believe, 
after  this  ? 


CHAPTER    LXXVIII. 

Intitled,  The  News  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

„YY       *  Concerning  what  do  the  unbelievers  ask  questions 
^-^■^'      of  one  another  ?     Concerning  the  great  news  of  the 

a  Being  of  a  fiery  colour.  Others,  however,  suppose  these  sparks  will  be  of  a 
dusky  hue,  like  that  of  black  camels,  which  always  inclines  a  little  to  the  yellow  ;  the 
word  translated  yellow  signifying  sometimes  black.  Some  copies,  by  the  variation  of 
a  vowel,  have  cables,  instead  of  cameh. 

*  «'  Go  ye  under  the  trees  which  have  only  three  branches  to  cover  you.  That 
shade  shall  bring  unto  you  no  coolness,  neither  shall  it  aflford  unto  you  a  refuge  from 
the  flames.  They  shall  dart  up  on  all  sides  in  pyramids  lofty  as  the  roofs  of  palaces. 
Their  colour  shall  be  like  unto  that  of  red  camels."—- Sacaiy. 

t  «'  Eat  and  drink  at  pleasure.     Enjoy  the  reward  of  your  virtues."— Sauary. 


372  AL  KORAN. 

resurrection^  about  which  they  disagree.     Assuredly  they  shall 
hereafter  know  the  truth  thereof.     Again,  Assuredly  they  shall 
hereafter  know  the  truth  thereof.      Have  we  not  made  the  earth 
for  a  bed,  and  the  mountains  for  stakes  to  fix  the  sume*'^}     And 
have  we  not  created  you  of  two  sexest;  and  appointed  your  sleep 
for  rest:  and  made  the  night  a  garment /o  cower  you;  and  destined 
the  day  to  the  gaining  ^02<r  livelihood;  and  built  over  you  seven 
solid  heavens;  and  placed  therein  a  burning  lamp?     And  do  we 
not  send  down  from  the  clouds  pressing  forth  rain,  water  pouring 
down  in  abundance,  that  we  may  thereby  produce  corn,  and  herbs, 
and  gardens  planted  thick  with  trees  7     Verily  the  day  of  separa- 
tion is  a  fixed  period:  the  day  whereon  the  trumpet  shall  sound, 
and  ye  shall  come  in  troops  to  judgment;  and  the  heaven  shall 
he  o})ened,  and  shall  be  full  of  gates  for  the  angels  to  pass 
through;  and  the  mountains  shall  pass  away,   and  become  as  a 
vapour;  verily  hell  shall   be  a  place  of  ambush,  a  receptacle  for 
the  transgressors,  who  shall   remain   therein  for  ages:  they  shall 
not  taste  any  refreshment  tiierein,  or  any  drink,  except  boiling 
water,  and  filthy  corruption^:  a  fit  recompense /b/*  their  deeds! 
For  they  hoped  that  they  should  not  be  brought  to  an  account, 
and  they  disbelieved  our  signs,  accusing  them  of  falsehood.     But 
every  thing  have  we  computed,  and  written  down.      Taste,  there- 
fore: we  will  not  add  unto  you  any  other  than  torment**.      But 
for  the  pious  is  prepared  a  place  of  bliss:  gardens  planted  with 
trees,  and  vineyards,  and  damsels  with  swelling  breasts,  of  equal 
age  with  themselves,  and  a  full   cup.      They  shall  hear  no  vain 
discourse  there,  nor  any  falsehood.      This  shall  be  their  recom- 
pense from  thy  Lord;  a  gift /i///?/  sufficient; //'owi  the  Lord  of 
heaven  and  earth,  and  of  whatever  za-  between  them;  the  Merciful. 
The  inhabitants  of  heaven  or  of  earth  shall  not  dare  to  demand 
audience   of  him:  the  day  whereon  the  spirit   Gabriel  and  tlie 
other  angels  shall  stand  in  order,  they  shall  not  speak  in  behalf 
of  themselves  or  others,  except  he  only  to  whom  the  Merciful 
shall  grant  permission,  and  who  shall  say  that  which  is  right§. 
This  is  the   infallible   day.     Whoso,  therefore,  willeth,   let  him 
return  unto  his  Lord.      Verily  we  threaten   you  with  a  punish- 
ment nigh  at  hand:  the  day  whereon  a  man  shall  behold  the  good 

*  "  Hare  we  not  spreaJ  out  the  eauh  like  unto  a  carpet?  Have  we  not  raised  the 
mountains  to  serve  for  a  suppoit  unto  it." — Savary. 

a     See  chap.  16,  p.  57,  and  chap.  31,  p.  201,  Vol.  II. 

f  "  We  have  drawn  man  and  woman  from  nothing," — Savary. 

J  "  Boiling  and  putrid  water  shall  be  their  only  drink." — Savary. 

b  This,  say  the  commentators,  is  the  most  severe  and  terrible  sentence  in  the 
whole  Koran,  pronounced  against  the  inhabitants  of  hell  ;  they  being  hereby  assured 
that  every  change  in  their  torments  will  be  for  the  worse. 

§  "  In  that  ilay  Gabriel  shall  remain  standing,  the  angels  shall  keep  their  ranks. 
They  shall  speak  to  no  one  without  the  permission  of  the  Highest,  and  they  shall  say 
only  that  which  is  fitting." — Savary. 


AL  KORAN.  373 


or  evil  deeds  which  his  hands  have  sent  before  liim;  and  the  un- 
believer shall  say,  Would  to  God  I  were  dust! 


CHAPTER  LXXIX. 

Intitled,  Those  who  teak  fouth  ;  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

By  the  angels  who  tear  forth  the  souls  of  some  with  violence; 
and  by  those  who  draw  forth  the  souls  of  others  with  gentleness''; 
by  those  who  glide  swimmingly  through  the  air  with  the  com- 
mands of  God;  and  those  who  precede  and  usher  the  righteous 
to  paradise;  and  those  who  subordinately  govern  the  aflairs  of 
this  world:  on  a  certain  day,  the  disturbing  blast  of  the  trum- 
pet shall  disturb  the  universe;  and  the  subsequent  blast  shall 
follow  it.  On  that  day  men^s  hearts  shall  tremble:  their  looks 
shall  be  cast  down.  The  infidels  say.  Shall  we  surely  be  made 
to  return  whencc'we  came"^  ?  After  we  shall  have  become  rotten 
bones,  shall  we  be  again  raised  to  life!  They  say,  This  then 
unit  be  a  return  to  loss*.  Verily  it  ivill  be  but  one  sounding  of 
the  trumj^et",  and  behold,  they  shall  appear  alive  on  the  face  of 
the  earth''.  Hath  not  the  story  of  Moses  reached  thee  ?  _  When 
his  Lord  called  unto  him  in  the  holy  valley  Towa%  saying,  Go 
unto  Pharaoh;  for  he  is  insolently  wicked:  and  say,  Hast  thou  a 
desire  to  become  just  and  holy;  and  I  will  direct  thee  unto  thy 
Lord,  that  thou  mayest  fear  to  transgress.     And  he  showed 

a  These  are  the  angel  of  death,  and  his  assistants  ;  who  will  take  the  souls  of  the 
wicked  in  a  rouj^h  and  ciuel  manner,  from  the  inmost  part  of  tlieii  bodies,  as  a  man 
drags  up  a  thing  fioni  the  bottom  of  the  sea ;  but  will  take  the  souls  of  the  good  in  a 
gentle  and  easy  manner,  from  their  lips,  as  when  a  man  draws  a  bucket  of  water  at 
one  pull(l). 

There  are  several  other  interpretations  of  this  whole  passage ;  some  expounding  all 
the  five  parts  of  the  oath  of  the  stars,  others  of  the  souls  of  men,  others  of  the  souls 
of  wairiors  in  particular,  and  others  of  wai-horses  :  a  detail  of  which,  I  apprehend, 
would  rather  tire  than  please. 

b    i.  e.  Shall  we  be  restored  to  our  former  condition  ? 

*  "Assuredly,  this  resurrection  is  chimeiical." — Savary. 

c     viz.  The  second,  or  third  blast,  according  to  different  opinions. 

d  Or,  They  shall  appear  at  the  place  of  judgment.  The  original  word  al  Sabira 
is  also  one  of  the  names  of  hell. 

o     Seechap.  20,p.  106,  Vol.  II. 

(1)  Al  BeiUawi. 


374  AL  KORAN. 

him  the  very  great  sign  of  the  rod  turned  into  a  serpent:  but 

he  charged  Moses  with   imposture,  and  rebelled  cfgai?ist  God. 

Then  he  turned  back  hastily;  and  he  assembled  the  magicians, 

and  cried  aloud,  saying,  1  «m  your  supreme  Lord.      Wherefore 

God  chastised  him  with  the  punishment  of  the  life  to  come,  and 

also  of  this  present  life.      Verily  herein  is  an  example  unto  him 

who  feareth  to  rebel.     Jire  ye  more  difficult  to   create,  or  the 

heaven  which  God  hath  built  ?     He  hath  raised  the  height  thereof, 

and  hath  perfectly  formed  the  same:  and  he  hath  made  the  night 

thereof  dark,  and  hath  produced   the  light  thereof.     After  this, 

he  stretched  out  the  earth'*,  whence  he  caused  to  spring  forth  the 

water  thereof,    and   the  pasture  thereof;  and  he  established  the 

mountains,  for  the  use  of  yourselves,  and  of  your  cattle.     When 

the  prevailing,  the  great  day  shall  come,  on  that  day  shall  a  man 

call  to  remembrance  what  he  hath  purposely  done;  and  hell  shall 

be  exposed  to  the  view  of  the  spectator.     And  whoso  shall  have 

transgressed,  and  shall  have  chosen  this  present  life;  verily  hell 

shall  be  his  abode;  but  whoso  shall  have   dreaded  the  appearing 

before  his  Lord,  and  shall  have  refrained  A/^  soul  from  lust,  verily 

paradise  shall  be  his  abode.     They  will  ask  thee  concerning  the 

last  hour,  when  loillhe  the  fixed  time  thereof  ?     By  what  means 

canst  thou  give  any  information  of  the  same  ?     Unto  thy  Lord 

belongeth  the  knowledge  of  the  period   thereof:  and  thou  art 

only  a  warner,  who  fearest  the  same.     The  day  whereon  they 

shall  see  the  same,  it  shall  seem  to  them  as  though  they  had  not 

tarried  in  the  world  longer   than  an   evening,  or  a  morning 

thereof*. 


CHAPTER    LXXX. 

Tntitled,  He  frowned  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

The  prophet  frowned,  and  turned  aside,  because  the  blind  man 
came  unto  him'':  and  how  dost  thou  know  whether  he  shall  perad- 

a     Which  had  been  created  beloie  the  heavens,  but  without  expansion(l). 

*  "  It  shall  seem  unto  men,  as  if  that  they  had  abode  but  an  evening,  or  a  morning, 
in  the  tomb." — Savory. 

b  This  passage  was  revealed  on  the  following  occasion.  A  certain  blind  man, 
named  Abdallah  Ebn  0mm  Mactum,  came  and  interrupted  Mohammed  while  he  was 

(1)  Jallalo'ddin. 


AL  KORAN. 


375 


venture   be   cleansed  from   his  sins;  or   whether  he  shall  be 
admonished,  and  the  admonition   shall  profit  him?      The  man 
who  is  wealthy,  thou  receivest  respectfully;  whereas  it  is  not  to 
be  charged  on  thee,  that  he  is  not  cleansed:  but  him  who  cometh 
unto  thee  earnestly,  seeking  his  salvatio7i,  and  who  feareth  God, 
dost  thou  neglect.     By  no  means  should  thou  act  thus.     Verily 
the  Koran  is  an  admonition  (and  he  who  is  willing  retaineth  the 
same);  written   in  volumes  honourable,  exalted,  and  pure;  by 
the  hands  of  scribes  honoured,  and  just-\      May  man  be  cursed! 
What  hath  seduced  him  to  infidelity*  ?     Of  what  thing  doth  God 
create   him?     Of  a  drop  of  seed   doth   he   create   him;  and   he 
formeth  him  with  proportion;  and   then   facilitateth  his  passage 
out  of  the  womb:  afterwards  he  causeth  him  to  die,  and  layeth 
him  in   the  grave;  hereafter,  when  it  shall  please  him,  he   shall 
raise  him  to  life.     Assuredly.      He  hath  not  hitherto  fully  per- 
formed what  God  hath  commanded  him.     Let  man  consider  his 
food;  in  what  manner  it  is  provided.     We  pour  down  v/ater  by 
showers;  afterwards  we  cleave  the  earth  in  clefts,  and  we  cause 
corn  to  spring  forth  therein,  and  grapes,  and  clover,  and  the  olive, 
and  the  palm,  and  gardens  planted   thick  with  trees,  and  fruits, 
and  grass,  for  the  use  of  yourselves  and  of  your  cattle.     When 
the  stunning  sound  o/ Me  trumpet  s\\3\\   be  heard;  on  that  day 
shall  a  man  fly  from  his  brother,  and  his  mother,  and  his  father, 
and  his  wife,  and  his  children.     Every  man  of  them,  on  that  day, 
shall  have  business  of  his  own  sufficient  to  employ  his  thoughts. 
On  that  day   the  faces  of  some  shall  be  bright,  laughing,  and 
joyful:  and  upon  the  faces  of  others,  on  that  day,  shall  there  be 
dust;  darkness  shall  cover  them.     These  are  the  unbelievers,  the 
wicked. 

engaged  in  earnest  discourse  with  some  of  the  principal  Koreish,  whose  conversion 
he  had  hopes  of;  but  the  prophet  taking  no  notice  of  him,  the  blind  man,  not  know- 
ing he  was  otherwise  busied,  raised  his  voice,  and  said,  O  apostle  of  God,  teach  me 
some  part  of  tvhat  God  hath  taught  thee;  but  Mohammed,  vexed  at  this  interrup- 
tion, frowned  and  turned  away  from  him ;  for  which  he  is  here  reprehended.  After 
this,  whenever  the  prophet  saw  Ebn  0mm  Mactum,  he  showed  him  great  respect, 
saying,  The  tnan  is  welcome,  on  whose  account  my  Lord  hath  reprimanded  me; 
and  he  made  him  twice  governor  of  Medina(l). 

a  Being  transcribed  from  the  preserved  table,  highly  honoured  in  the  sight  of 
God,  kept  pure  and  uncormpted  from  the  hands  of  evil  spirits,  and  touched  only  by 
the  angels.  Some  understand  hereby  the  books  of  the  prophets,  with  which  the 
Koran  agrees  in  substance(2). 

(The  Mahomitans  are  faithful  to  this  precept :  they  transcribe  the  Koran  with  the 
greatest  exactness,  and  preserve  it  with  the  profoundest  veneration). — Savary. 

*  "  Perish  the  wicked!  Who  hath  had  the  power  to  render  him  unfaithful?" — 
Savary. 

(1)  Jallal.  Al  Beidawi.  (2)  Al  Zaraakh. 


376  AL  KORAN. 


CHAPTER    LXXXI. 

Intitj.ed,  Thk  Folding  up  ;  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

When  the  sun  shall  be  folded  up**;  and  when  the  stars  shall 
fall;  and  when  the  mountains  shall  be  made  to  pass  away;  and 
when  the  camels  ten  months  gone  with  young  shall  be  neglected''; 
and  when  the  wild  beasts  shall  be  gathered  together'^;  and  when 
the  seas  shall  boil**;  and  when  the  souls  shall  be  joined  again  to 
their  bodies;  and  when  the  girl  who  hath  been  buried  alive  shall 
be  asked  for  what  crime  she  was  put  to  death*^;  and  when  the 
books  shall  be  laid  open;  and  when  the  heaven  shall  be  removed*"; 
and  when  hell  shall  burn  fiercely;  and  when  paradise  shall  be 
brought  near:  every  soul  shall  know  what  it  hath  wrought. 
Verily  I  swear^  by  the  stars  which  are  retrograde,  which  move 
swiftly,  and  which  hide  themselves'';  and  b}'  the  night,  when  it 
cometh  on;  and  by  the  morning,  when  it  appearetht;  that  these 
are  the  words  of  an  honourable  messenger',  endued  with  strength, 
of  established  dignity  in  the  sight  of  the  possessor  of  the  throne, 
obeyed  by  the  angels  under  his  authority,  and  faithful:  and 

a     As  a  garment  that  is  to  be  laid  by. 

*  "  When  the  sun  shall  be  covered  with  darkness." — Savary. 

b     See  the  Prelim.  Disc.  §  IV.  p.  95,  Vol.  1. 

c     See  ibid.  pp.  95  and  98. 

d     See  ibid.  p.  95. 

e  For  it  was  customary  among  the  ancient  Arabs  to  bury  their  daughters  alive,  as 
soon  as  they  were  born,  for  fear  they  should  be  impoverished  by  providing  for  them, 
or  should  suffer  disgrace  on  their  account.     See  chap.  16,  p.  61,  Vol.  II. 

f  Or  plucked  aw?y  from  its  place,  as  the  skin  is  plucked  off  from  a  camel  which 
is  flaying  ;  for  that  is  the  proper  signification  of  the  verb  here  used.  Marracci  fancies 
the  passage  alludes  to  that  in  the  Psalms(l),  where,  according  to  the  versions  of  the 
Septuagint  and  Vulgate,  God  is  said  to  have  stretched  out  the  heaven  like  a  skin. 

g  Or,  I  ivill  not  swear,  Si.c.  See  chap.  56,  p.  322,  note  f.  Vol.  II  (Savary  pre- 
fers this  reading). 

h  Some  understand  hereby  the  stars  in  general ;  but  the  more  exact  commentators 
five  of  the  planets,  viz.  the  two  which  accompany  the  sun,  and  the  three  superior 
planets,  which  have  both  a  retrograde  and  a  direct  motion,  and  hide  themselves  in 
the  rays  of  the  sun,  or  when  they  set. 

t  "  By  the  night,  when  it  spreads  its  shades  ;  by  the  dawn,  when  it  expands  its 
new-born  fires." — Savary. 

i    i.  e.  Gabriel. 

(1)  Psalm  civ.  2. 


AL  KORAN. 


377 


your  companion  Mohammed  \s  not  distracted.  He  had  already 
seen  him  in  the  clear  horizon'':  and  ho  suspected  not''  the  secrets 
revealed  unto  him.  Neither  are  these  the  words  of  an  accursed 
deviK  Whither,  therefore,  are  ye  going  ?  This  is  no  other 
than  an  admonition  unto  all  creatures;  unto  him  among  you  who 
shall  be  willing  to  walk  uprightly:  but  ye  shall  not  will,  unless 
God  willelh,  llie  Lord  of  all  creatures. 


CHAPTER  LXXXH. 

Intitled,  The  Cleaving  in  sunder;  revealed  at  Mecca*. 
In  the  name  of  the  most  merciful  God. 

When  the  heaven  shall  be  cloven  in  sunder;  and  when  the 
stars  shall  be  scattered;  and  when  the  seas  shall  be  suffered  to 
join  their  waters;  and  when  the  graves  shall  be  turned  upside 
down:  evcj^y  soul  shall  know  what  it  hath  committed,  and 
what  it  hath  omitted.  0  man,  what  hath  seduced  thee  against 
thy  gracious  Lord,  who  hath  created  thee,  and  put  thee 
together,  and  rightly  disposed  thee  ?  In  what  form  he 
pleased  hath  he  fashioned  thee.  Assuredly.  But  ye  deny  the 
last  judgment  as  a  falsehood.  Verily  there  are  appointed  over 
you  guardian  angels'^,  honourable  in  the  sight  of  God,  writing 
down  your  actions ;  who  know  that  wliich  ye  do.  The  just 
shall  surely  be  in  «;j/aceo/"  delight :  but  the  wicked  shall  surely 
be  in  hell  ;  they  shall  be  cast  therein  to  be  burned,  on  the  day  of 
judgment,  and  they  shall  not  be  absent  therefrom  for  ever. 
What  shall  cause  thee  to  understand  what  the  day  of  judgment 
is?     Again,  What  shall  cause  thee  to  understand  what  the  day 

a     See  chap.  53,  p.  310,  Vol.  II. 

b  Some  copies,  by  a  change  of  one  letter  only,  instead  of  dhaninin,  read  daninin, 
and  then  the  words  sliould  be  rendered.  He  is  not  tenacious  of,  or  grudges  not  to 
communicate  to  you,  the  secret  revelations  which  he  has  received. 

c  Who  lias  overheard,  by  stealth,  the  discourse  of  the  angels.  The  verse  is  an 
answer  to  a  calumny  of  the  infidels,  who  said  the  Koran  was  only  a  piece  of  divina- 
tion, or  magic  :  for  the  Arabs  suppose  the  soothsayer,  or  magician,  receives  his  intel- 
ligence from  those  evil  spirits  who  are  continually  listening  to  learn  what  they  can 
from  the  inhabitants  of  heaven. 

*  (Zamakhsh,ui  says,  that  the  believer  who  shall  read  this  chapter  shall  receive  a 
divine  favour  for  evciy  drop  of  water  which  falls  from  the  clouds,  and  another  for 
each  grave  upon  the  face  of  tho  earth). —  Savari^. 

d     See  chap.  50,  p.  303,  Vol.  II.  and  the  Prelim.  Disc.  ^  IV.  p.  86,  Vol.  I. 

Vol.  H.— 2  X 


378  AL  KORAN, 


of  judgment  is  ?  It  is  a  day  whereon  one  soul  shall  not  be  able 
to  obtain  any  thing  in  behalf  of  another  soul  :  and  the  com- 
mand, on  that  day,  shall  be  God's. 


CHAPTER  LXXXIII. 


Intitled,  Those  who  give  short  measure  or  weight  ;   revealed 

AT  Mecca. 

In  the  name  of  the  most  merciful  God. 

Wo  be  unto  those  who  give  short  measure  or  weight ;  who, 
when  they  receive  by  measure  from  other  men,  take  the  full  ; 
but  when  they  measure  unto  them,  or  weigh  unto  them,  defraud! 
Do  not  these  think  they  shall  be  raised  again,  at  the  great  day, 
the  day  whereon  mankind  shall  stand  before  the  Lord  of  all 
creatures  ?  By  no  means*.  Verily  the  register  of  the  actio7is 
of  the  wicked  is  surely  in  Sejjin'*,  And  what  shall  make  thee 
to  understand  what  Sejjin  is?  It  is  a  book  distinctly  written- 
Wo  be,  on  that  day,  unto  those  who  accused  the  prophets  of  im- 
posture :  who  denied  the  day  of  judgment  as  a  falsehood!  And 
none  denieth  the  same  as  a  falsehood,  exsept  every  unjust  aiid 
flagitious  person  :  who,  when  our  signs  are  rehearsed  unto  him, 
saith.  They  are  fables  of  the  ancients.  By  no  means  :  but  rather 
their  lusts  have  cast  a  veil  over  their  hearts.  By  no  means. 
Verily  they  shall  be  shut  out  from  their  Lord  on  that  day  ;  and 
they  shall  be  sent  into  hell  to  be  burned  :  then  shall  it  be  said 
unto  them,  by  the  infernal  guards,  This  is  what  ye  denied  as  a 
falsehoodt.     Assuredly.     But  the  register  of  the  actions  of  the 

*  "  Thou  canst  not  doubt  of  it." — Savary. 

a  Sejjin  is  the  name  of  the  general  register,  wherein  the  actions  of  all  the  wicked, 
both  men  and  genii,  are  distinctly  entered.  Sejn  signifies  a  prison;  and  this  book, 
as  some  think,  derives  its  name  from  thence,  because  it  will  occasion  those  whose 
deeds  are  there  recorded  to  be  imprisoned  in  hell.  Sejjin  or  Sajin  is  also  the  name 
of  the  dungeon  beneath  the  seventh  earth,  the  residence  of  Eblis  and  his  host; 
where  it  is  supposed,  by  some,  that  this  book  is  kept,  and  where  the  souls  of  the 
wicked  will  be  detained  till  the  resurrection(l).  If  the  latter  explication  be  admitted, 
the  vioxAs,  And  what  shall  make  thee  to  understand  what  Sejjin  is?  should  be 
inclosed  within  a  parenthesis. 

t  "  At  the  day  of  judgment,  God  shall  envelop  them  in  a  veil,  and  shall  plunge 
them  into  hell.  Behold,  will  he  say  unto  them,  the  torments  which  you  treated  as 
a  chimera  !" — Savary. 

(I)  Jallal.  Al  Beidawi.     See  the  Prelim.  Disc.  $  IV.  p.  91.  Vol.  I. 


AL  KORAN.  379 

righteous  is  lUiyyun"  :  and  what  shall  cause  thee  to  understand 
what  llliyyun  is?  It  is  a  book  distinctly  written  :  those  who 
approach  near  unto  God  are  witnesses  thereto''.  Verily  the 
righteous  shall  clivell  among  delights  :  seated  on  couches  they 
shall  behold  objects  of  pleasure ;  thou  shalt  see  in  their  faces 
the  brightness  of  joy.  They  shall  be  given  to  drink  of  pure 
wine,  sealed  ;  the  seal  whereof  shall  be  musk'= :  and  to  this  let 
those  aspire,  who  aspire  to  happiness*  :  and  the  water  mixed 
therewith  shall  be  of  Tasnim'",  a  fountain  whereof  those  shall 
drink  who  approach  near  unto  the  divine  presence''.  They  who 
act  wickedly  laugh  the  true  believers  to  scorn  ;  and  when  they 
pass  by  them,  they  wink  at  one  another  :  and  when  they  turn 
aside  to  their  people,  they  turn  aside  making  scurrilous  jests  ; 
and  when  they  see  them,  they  say.  Verily  these  are  mistaken 
men.  But  they  are  not  sent  to  be  keepers  over  them*".  Where- 
fore one  day  the  true  believers,  in  their  turn,  shall  laugh  the 
infidels  to  scorn^  :  li/ing  on  couches  they  shall  look  down  upon 
them  in  hell.  Shall  not  the  infidels  be  rewarded  for  that  which 
they  have  done  ? 

a  The  word  is  a  plural,  and  signifies  high  places.  Some  say  it  is  (he  general 
register  wherein  the  actions  of  the  righteous,  whether  angels,  men,  or  genii,  are  dis- 
tinctly recorded.  Others  will  have  it  to  be  a  place  in  the  seventh  heaven,  under 
the  throne  of  God  ;  where  this  book  is  kept,  and  where  the  souls  of  the  just,  as  many 
think,  will  remain  till  the  last  day(l).  If  we  prefer  the  latter  opinion,  the  words, 
And  what  shall  make  thee  to  understand  what  llliyyun  is  ?  should  likewise  be 
inclosed  in  a  parenthesis. 

b     Or,  Are  present  with,  and  keep  the  same. 

c  i.  e.  The  vessels  containing  the  same  shall  be  sealed  with  musk,  instead  of  clay. 
Some  understand  by  the  seal  of  this  wine,  its  farewell,  or  the  flavour  it  will  leave  in 
the  moulh  after  it  is  drunk. 

*  "  Let  those  who  aspire  to  this  happiness  exert  themselves  to  merit  it." — Savary. 

d  Tasnim  is  the  name  of  a  fountain  in  paradise,  so  called  from  its  being  conveyed 
to  the  highest  apartments. 

e  For  theij  shall  drink  the  water  of  Tasnim  pure  and  unmixed,  being  continually 
and  wholly  employed  in  the  contemplation  of  God;  but  the  other  inhabitants  of 
paradise  shall  drink  it  mixed  with  their  vvine(2). 

f  i.  e.  The  infidels  are  not  commissioned  by  God  to  call  the  believers  to  account, 
or  to  judge  of  their  actions. 

g  When  they  shall  see  them  ignominiously  driven  into  hell.  It  is  also  said  that 
a  door  shall  be  shown  the  damned,  opening  into  paradise,  and  they  shall  be  bidden 
to  go  in;  but  when  they  come  near  the  door,  it  shall  be  suddenly  shut;  and  the 
believers  within  shall  laugh  at  thcm(3). 

(1)  Jallal.     Sec  the  Prelim.  Disc,  ubi  sup.  (2)  Al  Beidawi.  (3)  Idem. 


380  AL  KORAN- 


CHAPTER  LXXXIV. 

Intitled,  The  rending  in  sunder  }  Revealed  at  Mecca^. 
In  the  name  of  the  most  merciful  God. 

When  the  heaven  shall  he  rent  in  sunder,  and  shall  obey  its 
Lord,  and  shall  be  capable  thereof;  and  when  the  earth  shall  be 
stretched  out^,  and  shall  cast  forth  that  which  is  therein'^,  and  shall 
remain  empty  and  shall  obey  its  Lord,  and  shall  be  capable  thereof: 
0  man,  verily  labouring  thou  labourest  to  ineet  thy  Lord,  and  thou 
shalt  meet  him''.  And  he  who  shall  have  his  book  given  into  his 
right  hand  shall  be  called  to  an  easy  account,  and  shall  turn  unto 
his  family*^  with  joy  :  but  he  who  shall  have  his  book  given  him 
behind  his  back*"  shall  invoke  destruction  to  fall  upon  him,  and 
he  shall  be  sent  into  hell  to  be  burned  ;  because  he  rejoiced  inso- 
lently amidst  his  family  on  earth.  Verily  he  thought  that  he 
should  never  return  unto  God  :  yea  verily  ;  but  his  Lord  beheld 
him.  Wherefore  I  swear^  by  the  redness  of  the  sky  after  sun- 
set, and  by  the  night,  and  the  animals  which  it  driveth  together*, 
and  by  the  moon  when  she  is  at  the  full ;  ye  shall  surely  be  trans- 
ferred successively  from  slate  to  state*^.  What  aileth  them, 
therefore,  that  they  believe  not  the  resurrection  ;  and  that,  when 
the  Koran  is  read  unto  them,  they  worship  not'  ?  Yea  :  the 
unbelievers  accuse  the  same  of  imposture  :  but  God  well  knoweth 
the  malice  which  they  keep  hidden  in  their  breasts.     Where- 

a    There  are  some  who  take  this  chapter  to  have  been  revealed  at  Medina. 

b     lAke  a  sliin  :  eveiy  mountain  and  hill  being  levelled. 

c  As  the  treasures  hidden  in  its  bowels,  and  the  dead  bodies  which  lie  in  their 
graves. 

d  Or,  And  thou  shall  meet  thy  labour,  whether  thy  works  be  good,  or  whether 
they  be  evil. 

e  i.  e.  His  relations  or  friends,  who  are  true  believers  ;  or  rather,  to  his  wives  and 
servants,  of  the  damsels  and  youths  of  paradise,  who  wait  to  receive  him(l). 

f  That  is,  into  his  left  hand  ;  for  the  wicked  will  have  that  hand  bound  behind 
their  back,  and  their  right  hand  to  their  neck. 

g  Or,  /  will  not  swear.  See  chap.  56,  p.  322,  note  f.  (Savary  adopts  this 
reading). 

*  "  By  the  night,  and  that  which  it  enfoldeth  in  its  shades." — Savary. 

h  i.  e.  From  the  state  of  the  living,  to  that  of  the  dead ;  and  from  the  state  of  the 
dead,  to  a  new  state  of  life  in  another  world. 

i    Or,  humble  not  themselves. 

(1)  Al  aeidu.,»i. 


AL  KORAN.  381 

fore  denounce  unto  Iheni  a  grievous  punishment,  except  those 
who  believe  and  do  good  works  :  for  them  is  prepared  a  never 
failing  reward. 


CHAPTER  LXXXV. 

Intitled,  The  Celestial  Signs  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

^Y  the  heaven  adorned  with  signs'* ;   by  the  promised  day  of 

judgment ;  by  the  witness,  and  the  witnessed'' ;  cursed  were  the 

contrivers  of  the  pit%  of  fire  supplied  with  fuel  ;   when  they  sat 

round  the  same,  and  were  witnesses  of  what  they  did  against  the 

true  believers*'* :  and  they  afflicted  them  for  no  other  reason,  but 

a  The  original  word  properly  signifies  towers,  which  some  interpret  of  real  tow- 
ers(l),  whciein  it  is  supposed  the  angels  keep  guard(2);  and  others,  of  the  stars  of 
the  first  inagnlfude :  but  the  generality  of  expositors  understand  thereby  the  twelve 
signs  of  the  zodiac,  wherein  the  planets  make  their  several  stations(3). 

b  The  meaning  of  these  words  is  very  uncertain,  and  the  explications  of  the  com- 
mentators consequently  vary.  One  thinks  the  witness  to  be  Mohammed,  and  that 
which  is  borne  witness  of  to  be  the  resurrection,  or  the  professors  of  the  Moham- 
medan faith  ;  or  else  that  these  latter  are  the  luitness,  and  the  professors  of  every 
other  religion  those  who  will  be  witnessed  against  by  them.  Another  supposes  the 
witness  to  be  the  guardian  angel,  and  his  charge  the  person  witnessed  against. 
Another  expounds  the  words  of  the  day  of  Arafat,  the  9th  of  Dhu'lhajja,  and  of  the 
day  of  slaying  the  victims,  which  is  the  day  following;  or  else  the  Friday,  the  day 
of  the  weekly  assembling  of  the  Mohammedans  at  their  mosques,  and  of  the  people 
who  are  assembled  on  those  days,  &c.(4). 

c  Literally,  the  lords  oj  the  pit.  These  were  the  ministers  of  the  persecution 
raised  by  Dhu  Nowas,  king  of  Yaman,  who  was  of  the  Jewish  religion,  against  the 
inhabitants  of  Najran  :  for  they  having  embraced  Christianity  (at  that  time  the  true 
religion,  by  the  confession  of  Mohammed  himself),  the  bigoted  tyrant  commanded 
all  those  who  would  not  renounce  their  faith  to  be  cast  into  a  pit,  or  trench,  filled 
with  fire,  and  there  burnt  to  ashes(5).  Others,  however,  tell  the  story  with  different 
circumstance3(6). 

♦  "  By  the  signs  which  are  in  the  heavens,  by  the  promised  day,  by  the  witness 
and  the  day  of  witnessiog(7),  the  dwellers  of  the  cavern  have  perished.  They  kept 
up  there  a  guilty  fire :  while  that  thej'  were  seated  around  it,  they  devised  plots 
against  the  believers" — Savary. 

d  Or,  as  some  choose  to  understand  the  words,  ^nd  shall  be  witnesses  against 
themselves,  at  the  day  of  judgment,  of  their  unjust  treatment  of  the  true  believers. 

(l)Yahya.  (2)  See  chap.  18,  p.  51,  and  chap.  72,  p.  360,  Vol.  11.  (3)  Jallal. 

Al  Beidawi,  Yahya.  (  i)  lidem.  (5)  lidcm,  V.  I'oc.  Spec.  p.  62.  Ecchcllcns. 

Hist.  Arab,  pait  1.  c.  10.  and  Piid.  Life  of  Mali.  p.  61.  (6)  V.  D'Herbel.  Bibl. 

Orient.  Art.  Abou  Navas.  (7)  The  day  of  resurrection. 


3S2  AL  KORAN. 

because  they  believed  in  the  mighty,  the  glorious  God,  unto 
whom  belongeth  the  kingdom  of  heaven  and  earth  :  and  God  is 
witness  of  all  things.  Verily  for  those  who  persecute  the  true 
believers  of  either  sex,  and  afterwards  repent  not,  is  prepared 
the  torment  of  hell ;  and  they  shall  suffer  the  pain  of  burning'**. 
But  for  those  who  believe,  and  do  that  which  is  right,  are  destined 
gardens  beneath  which  rivers  flow  :  this  shall  be  great  felicity. 
Verily  the  vengeance  of  thy  Lord  is  severe.  He  createth,  and 
he  restoreth  to  life:  he  is  inclined  to  forgive,  and  gracious  ;  the 
possessor  of  the  glorious  throne,  who  effecteth  that  which  he 
pleaseth.  Hath  not  the  story  of  the  hosts  of  Pharaoh''  and  of 
Thamud'^  reached  thee  ?  Yet  the  unbelievers  cease  not  to  accuse 
the  divine  revelations  of  falsehood  :  but  God  encompasseth  them 
behind,  that  they  cannot  escape.  Verily  that  which  they  reject 
is  a  glorious  Koran  ;  the  original  whereof  is  written  in  a  table 
kept  in  heaven"^. 


CHAPTER  LXXXVI. 


liVTiTLED,  The  Star  which  appeareth  by  night  ;  revealed  at 

Mecca. 

In  the  name  of  the  most  merciful  God. 

By  the  heaven,  and  that  which  appeareth  by  night :  but  what 
shall  cause  thee  to  understand  what  that  which  appeareth  by  night 
is?  it  is  the  star  of  piercing  brightness^'t:   every  soul   hath  a 

a  Which  pain,  it  is  said,  the  persecutors  of  the  Christian  martyrs  abovemen- 
tioned  felt  in  this  life ;  the  fire  bursting  forth  upon  them  from  the  pit,  and  consuming 
(hem(l). 

"^  "  Those  who  have  burned  the  believers  of  both  sexes,  and  who  have  not  repented 
thereof,  shall  be  plunged  into  the  flames  of  hell." — Savury. 

b     See  chap.  7,  p.  350,  &c.  Vol.  I. 

c     See  ibid,  p.  .345,  &.c.  Vol.  I. 

d  And  preserved  from  the  least  change  or  corruption.  See  the  Prelim.  Disc. 
§  III.  p.  79,  and  ^  IV.  p.  87. 

e  Some  take  the  words  to  signify  any  bright  star,  without  restriction  :  but  others 
think  some  particular  star  or  stars  to  be  thereby  intended  ;  which  one  supposes  to  be 
the  morning  star,  (peculiarly  called  al  Tarek,  or  the  appearing  by  night);  another, 
Saturn,  (that  planet  being  by  the  Arabs  surnamed  al  Thakeb,  or  the  piercing,  as  it 
was  by  the  Greeks,  Phcenon,  or  the  shining);  and  a  third,  the  Pleiades. 

t  "By  the  heaven,  and  the  nocturnal  star;  who  shall  depict  unto  thee  this  star, 
the  fires  of  which  are  penetrating?" — Savanj. 

(1)  Al  Beidawi,  Vahya. 


AL  KOUAN.  383 

guardian  set  over  it.  Let  a  man  consider,  therefore,  of  what  he 
^s  created.  He  is  created  of  seed  poured  forth,  istJuing  from 
the  loins,  and  the  hreast-bones^  Verily  God  is  able  to  restore 
him  to  life,  the  day  whereon  all  secrets  thoughts  and  actions 
shall  be  examined  into  ;  and  he  shall  have  no  power  to  defend 
himself  nor  any  protector.  By  the  heaven  which  returneth  the 
rain^';  and  by  the  earth  which  opencth  to  let  forth  vegetables 
and  springs  :  verily  this  is  a  discourse  distinguishing  good  from 
evil;  and  it  is  not  composed  with  lightness.  Verily  Me  infidels 
are  laying  a  plot  to  frustrate  my  designs :  but  I  will  lay  a  plot 
for  their  ruin.  Wherefore,  O  prophet,  bear  with  the  unbe- 
lievers :  let  them  alone  a  while. 


CHAPTER  LXXXVn. 


Intitled,  The  Most  High"^  ;  Revealed  at  Mecca*. 


In  the  name  of  the  most  merciful  God. 

Praise  the  name  of  thy  Lord,  the  most  high  ;  who  hath 
created,  and  completely  formed  his  creatures :  and  who  deter- 
mineth  them  to  various  ends"^,  and  directeth  them  to  attain  the 
same^^;  and  who  produceth  the  pasture  for  cattle,  and  after- 
ivards  rendereth  the  same  dry  stubble  of  a  dusky  hue.  We  will 
enable  thee  to  rehearse  our  revelations^ ;  and  thou  shalt  not  forget 
any  part  thereof  except  what  God  shall  please^  ;  for  he  know- 
eth  that  which  is  manifest,  and   that  which  is  hidden.     And  we 

a    i.  e.  From  the  loins  of  the  man,  and  the  breast  bones  of  the  woman(l). 

b  Or,  as  sonic  expound  it,  Which  perfortneth  its  periodic  motion,  returning  to 
the  point  from  whence  it  began  the  same.  The  words  seem  designed  to  express 
the  alternate  returns  of  the  different  seasons  of  the  year. 

c     Some  talvo  the  first  word  of  this  chapter,  viz.  Praise,  for  its  title. 

*  The  believer  who  shall  read  the  chapter,  intitled  the  most  High,  shall  receive 
ten  celestial  gifts  for  every  letter  which  is  contained  in  the  books  sent  from  heaven, 
to  Abraham,  Moses,  and  Mahomet.     So  say  the  Mahometan  theologians." — Savary. 

d     Deterniining  their  various  species,  properties,  ways  of  life,  &c.(2). 

e  Guiding  the  rational  by  their  reason  and  also  by  revelation,  and  the  irrational 
by  instinct,  &c.(3). 

f  "  He  hath  created  and  pcifected  his  works.  Eternal  wisdom  piesideth  over  his 
decrees." — Savary. 

f    See  chap.  75,  p.  366,  367,  Vol.  H. 

g  i.  c.  Except  such  revelations  as  God  shall  think  fit  to  abrogate,  and  blot  out  of 
thy  memory.     See  chap.  2,  p.  205,  Vol.  I.  and  chap.  75,  p.  367,  Vol.  H. 

(1)  Al  Beidawi,  Yahya.  (2)  Al  Ueidawi.  (3)  Idem. 


384  AL  KORAN. 

will  facilitate  unto  thee  the  most  easy  •way'^.  Wherefore  admo- 
nish thy  people,  if  thy  admonition  shall  be  profitable  unto  them. 
Whoso  feareth  God,  he  will  be  admonished  :  but  the  most 
wretched  unbeliever  will  turn  away  therefrom  ;  who  shall  be 
cast  to  be  broiled  in  the  greater  fire  of  hell,  wherein  he  shall  not 
die,  neither  shall  he  live.  Now  hath  he  attained  felicity,  who  is 
purified  by  faith,  and  who  remembereth  the  name  of  his  Lord, 
and  prayeth.  But  ye  prefer  this  present  life  :  yet  the  life  to 
come  is  better,  and  more  durable.  Verily  this  is  written  in  the 
ancient  books,  the  books  of  Abraham  and  Moses. 


CHAPTER  LXXXVIII. 

Intitled,  The  Overwhelming**  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Hath  the  news  of  the  overwhelming  day  of  judgment 
reached  thee  ?  The  countenances  of  some,  on  that  day,  shall 
be  cast  down  ;  labouring  and  toiling'^*:  they  shall  be  cast  into 
scorching  fire  to  be  broiled  :  they  shall  be  given  to  drink  of  a 
boiling  fountain  :  they  shall  have  no  food,  but  of  dry  thorns 
and  thistles'* ;  which  shall  not  fatten,  neither  shall  they  satisfy 
hunger.  But  the  countenances  of  others,  on  that  day,  shall  be 
joyful  ;  well  pleased  with  their  past  endeavour  :  they  shall  be 
placed  in  a  lofty  garden,  wherein  thou  shalt  hear  no  vain  dis- 
course: therein  shall  be  a  running  fountain:  therein  shall  be  raised 
beds,  and  goblets  placed  before  them,  and  cushions  laid  in  order, 
and  carpets  ready  spread.     Do  they  not  consider  the  camels^  how 

a  To  retain  the  relations  communicated  to  thee  by  Gabriel :  or,  as  some  under- 
stand the  words,  We  will  dispose  thee  to  the  profession  and  strict  observance  of 
the  most  easy  religion,  that  is,  of  Islam. 

b  This  is  a  name,  or  epithet,  of  the  last  day  ;  because  it  will  suddenly  overwhelm 
all  creatures  with  fear  and  astonishment.     It  is  also  a  name,  or  epithet,  of  hell-fire. 

c  i.  e.  Dragging  their  chains,  and  labouring  through  hell-fire,  as  camels  labour 
through  mud,  &c.     Or,  Employing  and  fatiguing  themselves  in  what  shall  not 

avail  them(l). 

*  «'  Hath  any  one  depicted  unto  thee  the  gloomy  veil .'  Those  of  whom  the  coun- 
tenance shall  be  covered  by  it  shall  be  like  unto  hirelings  exhausted  by  fatigue."— 

Savary. 

d  Such  as  the  camels  eat  when  green  and  tender.  Some  take  the  original  word 
al  Dari  for  the  name  of  a  thorny  tree.     (Savary  is  of  this  opinion). 

e    These  animals  are  of  such  use,  or  rather  necessity,  in  the  east,  that  the  creation 

(1)  Al  Beidawi. 


AL  KORAN.  385 

Ihey  are  created;  and  the  heaven,  how  it  Is  raised;  and  the  moun- 
tains, how  they  are  fixed;  and  the  earth,  how  it  is  extended  ? 
Wherefore  warn  thy  people;  for  thou  art  a  warner  only:  thou 
art  not  impowered  to  act  with  authority  over  them.  But  who- 
ever shall  turn  back-'',  and  disbelieve,  God  shall  punish  him  with 
the  greater  punishment  of  the  life  to  come.  Verily  unto  us  shall 
they  return:  then  shall  it  be  our  part  to  bring  them  to  account. 


CHAPTER  LXXXIX. 

Intitled,  The  Day-break  ;  revealed  at  MECCAb. 

In  the  name  of  the  most  merciful  God. 

Br  the  day-break,  and  ten  nights*';  by  that  which  is  double, 
and  that  which  is  single*^*;  and  by  the  night  when  it  cometh  on:  is 
there  not  in  tliis  an  oatli  formed  with  understanding?     Hast  thou 
not  considered  how  thy  Loud  dealt  with  Ad,  the  people  oflrem^, 

of  a  species  so  wonderfully  adapted  to  those  countries  is  a  very  proper  instance,  to 
an  Arabian,  of  the  power  and  wisdom  of  God. 

Some,  however,  think  the  clouds,  (which  the  original  word  ibl  also  signifies),  are 
here  intended;  the  heaven  being  mentioned  immediately  after. 

a  Or,  Except  him  who  shall  turn  back  and  be  an  infidel:  and  God  shall  also 
punish  him,  &c.  By  which  exception  some  suppose  that  power  is  here  given  to 
Mohammed  to  chastise  obstinate  infidels  and  apostates. 

b     Some  are  of  opinion  this  chapter  was  revealed  at  Medina. 

c  That  is.  The  ten  nights  of  Dhu'lhajja,  or  the  tenth  of  that  month,  (whence 
some  understand  the  day-break  mentioned  just  before,  of  the  morning  of  that  day, 
or  of  the  preceding);  or  the  nights  of  the  lOlh  of  Moharram  ;  or  as  others  rather 
think,  the  lOtli,  lllh,  and  12th  of  Dhu'lhajja.  All  which  are  days  peculiarly  sacred 
among  the  Mohammedans. 

d  These  words  are  variously  interpreted.  Some  understand  thereby  all  things  in 
general ;  some,  all  created  beings,  (which  are  said  to  have  been  created  by  pairs,  or 
of  two  kinds)(l),  and  the  Creator,  who  is  single:  some,  of  the  primu7n  mobile,  and 
the  other  orbs;  some,  of  the  constellations,  and  the  planets;  some,  of  the  nights 
before  mentioned,  taken  either  together  or  singly  ;  and  some,  of  the  day  of  slaying 
the  victims,  (the  10th  of  Dhu'lhajja),  and  of  the  day  of  Arafat,  which  is  the  day 
before,  &c.(2). 

*  "  By  the  union  and  the  separation." — Savary. 

e  Irem  was  the  name  of  the  territory  or  city  of  the  Adiles,  and  of  the  garden 
mentioned  in  the  next  note;  which  weie  so  called  from  Irem,  or  Aram,  the  grand- 
father of  Ad,  Iboir  progenitor.  Some  think  Aram  himself  to  be  here  meant,  and  his 
name  to  be  added  to  signify  the  ancient  Aditcs,  his  immediate  descendants,  and  to 

(1)  See  chap.  51,  p.  307,  Vol.  II.  (2)  Al  Zaraakh, 

Vol.  II.— 2  Y 


386  AL  KORAN. 

adorned  with  lofty  buildings^',  the  like  whereof  hath  not  beea 
erected  in  the  land'';  and  with  Thamud,  who  hewed  the  rocks 
in  the  valley*^  into  houses;  and  with  Pharaoh,  the-  contriver 
of  the  stakes'':  who  had  beliaved  insolently  in  the  earth,  and 
multiplied  corruption  therein*  ?  Wherefore  thy  Lord  poured 
on  them  various  kinds'^  of  chastisement:  for  thy  Lord  is  surely 
in  a  watchlower,  ivhence  he  ohserveth  the  actions  of  men.  More- 
over man,  when  his  Lord  trieth  him  by  prosperity,  and  honoureth 
him,  and  is  bounteous  unto  him,  saith.  My  Lord  honoureth  me; 

distinguish  Ihem  from  the  latter  tribe  of  that  r]ame(l):  but  the  adjective  and  relative 
joined  to  the  word  are,  in  the  original,  of  the  feminine  gender,  vyhich  seems  to  con- 
tradict this  opinion. 

a  Or  pillars.  Some  imagine  these  words  are  used  to  express  tlie  great  size  and 
strength  of  the  old  Adites(2);  and  then  they  should  be  translated,  who  were  of  enor- 
mous stature.  But  the  more  exact  commentators  take  the  passage  to  relate  to  the 
sumptuous  palace  and  delightful  gardens  built  and  made  by  Shedd.id  the  son  of 
Ad.  For  they  say  Ad  left  two  sons,  Sheddad  and  Sheddid,  who  reigned  jointly  after 
his  decease,  and  extended  their  power  over  the  greater  part  of  the  world  :  but  Shed- 
did  dying,  his  brother  became  sole  monarch;  who,  having  heard  of  the  celestial  para- 
dise, made  a  garden,  in  imitation  thereof,  in  the  deserts  of  Aden,  and  called  it  Irem, 
after  the  name  of  his  great-grandfather :  when  it  was  finished,  he  set  out,  with  a  great 
attendance,  to  take  a  view  of  it ;  but  when  they  were  come  within  a  day's  journey  of 
the  place,  they  were  all  destroyed  by  a  terrible  noise  from  heaven.  Al  Beidawi  adds 
that  one  Abdallah  Ebn  Kelabah  (whom,  after  D'Herbelot,  I  have  elsewhere  named 
Colabah)(3)  accidentally  hit  on  this  wonderful  place,  as  he  was  seeking  a  camel. 

b     If  we  suppose  the  preceding  words  to  relate  to  the  vast  stature  of  the  Adites, 
these  must  be  translated.  The  like  of  whom  have  not  been  created,  &c. 

c  The  learned  Greaves,  in  his  translation  of  Abu'lfeda's  description  of  Arabia(4), 
has  falsely  rendeied  these  words,  which  are  there  quoted,  Quibiis  pelrtB  vallis  re- 
sponsum  dederunt,  i.  e.  To  whom  the  rocks  of  the  valley  returned  answer:  which 
slip  being  made  by  so  great  a  man,  I  do  not  at  all  wonder  that  la  Roque,and  Petis  de 
la  Croix,  from  whose  Latin  version,  and  with  whose  assistance,  la  Roque  made  his 
French  translation  of  the  aforesaid  treatise,  have  been  led  into  the  same  mistake,  and 
rendered  those  words,  Jl  qui  les  pierres  de  la  vallee  redirent  ripunse{5).  The  val- 
ley here  meant,  say  the  commentators(6),  is  Wadi  'Ikora,  lying  about  one  day's 
journey(7)  (not  five  and  upwards,  as  Abu'lfeda  will  have  it)  from  al  Hejr. 
d     See  chap.  38,  p.  246. 

*  "Art  thou  ignorant  how  God  took  vengeance  on  the  Adites;  on  the  Iremites, 
whose  stature  equalled  the  height  of  columns  ;  (the  eaith  never  bore  men  like  unto 
them);  on  the  Thamud?,  who  hewed  the  rocks  info  valleys  ;  and  on  Pharaoh,  who, 
surrounded  by  a  splendid  court,  ruled  Egypt  haughtily."— S'awar?/. 

6  The  original  word  signifies  a  mixture,  and  also  a  scourge  of  plotted  thongs  : 
whence  some  suppose  the  chastisement  of  this  life  is  here  represented  by  a  scourge, 
and  intimated  to  be  as  much  lighter  than  that  of  the  next  life,  as  scourging  is  lighter 
than  death(8). 

(1)  Al  Beidawi,  Jallal.  (2)  lidem.     See  the  Prelim.  Disc.  p.  SO,  Vol.  I. 

(.3)  Prelim.  Disc.  p.  29,  Vol.  1.  (4)  Page  43.     It  was  published  by  Dr  Hudson, 

in  the  third  volume  oF  the  Ceographiic  veteris  Scriptor.  Gr.  minor.  (5)  Dcscr. 

de  I'Arabie,  inise  a  la  suite  du  Voyage  de  la  Palestine,  par  La  Roque,  p.  35. 

(6)  Jallal.  Al  Beidawi.  (7)  Ebn  Hawkal,  apuil  Abulf.  ubi  siipr.  Gcogf.  Nub, 

p.  110.  (8)  Al  Beidawi. 


AL  KORAN.  387 

but  when  ho  provelh  him  by  affliclionft,  ami  wilhhohlctli  his 
provisions  from  hhn,  he  saitii,  My  Loud  despiseth  me.  By  no 
moans'':  hut  ye  honour  not  the  orphan,  neither  do  ye  excite  one 
another  to  feed  the  poor;  and  ye  devour  the  inheritance  of  the 
toeak^,  with  undistinguishing  greechness;  and  ye  love  riches  with 
much  afiection.  By  no  means  should  ye  do  thus''.  When  the 
earth  shall  be  minutely  ground  to  dust:  and  thy  Lord  shall  come, 
and  the  angels  rank  by  rank;  and  hell,  on  that  day,  shall  be 
brought  nigh'^:  on  that  day  shall  man  call  to  remembrance  his 
evil  deeds;  but  how  shatt  remembrance  avail  him  ?  He  shall 
say,  Would  to  God  that  I  had  heretofore  done  good  ivorks  in  my 
life-time'M  On  that  day  none  shall  punish  with  his  punishment; 
nor  shall  any  bind  with  his  bonds^  0  thou  soul  which  art  at 
rest*",  return  unto  thy  Lord,  well  pleased  tvith  thy  reward,  and 
well  pleasing  unto  God:  enter  among  my  servants;  and  enter 
my  paradise. 

a  For  worldly  prosperity  or  adversity  is  not  a  certaio  mark  either  of  the  favour  or 
disfavour  of  God. 

b  Not  suffering  women  or  young  children  to  have  any  share  in  the  inheritance  of 
their  husbands  or  parents.     See  chap.  4,  p.  265,  Vol.  I. 

*  "Are  not  these  your  faults  ?" — Savary. 

c  There  is  a  tradition  tiiat  at  the  last  day  hell  will  be  dragged  towards  the  tiibunal 
by  70,000  halters,  each  halter  being  bawled  by  70,000  angels ;  and  that  it  will  come 
with  great  roaring  and  fury(l). 

d     Or,  For  this  my  latter  life. 

e  i.  e.  None  shall  be  able  to  punish  or  to  bind,  as  God  shall  then  punish  and  bind 
the  wicked(2). 

f  Some  expound  this  of  the  soul  which  having,  by  pursuing  the  concatenation  of 
natural  causes,  raised  itself  to  the  knowledge  of  that  Being  which  produced  them, 
and  exists  of  necessity,  rests  fully  contented,  or  acquiesces  in  the  knowledge  of  him, 
and  the  contemplation  of  his  pcifections.  By  this  (he  reader  will  observe  that  the 
Mohammedans  are  no  strangers  to  Quietism.  Others,  however,  understand  the 
words  of  the  soul  which,  having  attained  the  knowledge  of  the  truth,  rests  satisfied, 
and  relies  securely  thereon,  undisturbed  by  doubts ;  or  of  the  soul  which  is  secure 
of  its  salvation,  and  free  from  fear  or  sorrow(3). 

(1)  Al  Beidawi,  Jallalo'ddin.  (2)  lidem.  (3)  Al  Beidawi. 


388  AT.  KORAN. 


CHAPTER  XC. 

Intitled,  The  Teruitory  ;  revealed  at  Mecca*. 

In  the  name  of  the  most  merciful  God. 

I  SWEAR"  by  this  territory'',  (and  thou,  O  prophet,  residest  in 
this  territory^),  and  by  the  begetter,  and  that  which  he  hath 
begotten'^;  verily  we  have  created  man  in  misery^  Doth  he 
think  that  none  shall  prevail  over  him*"  ?  He  saith,  I  have  wasted 
plenty  of  riches^.  Doth  he  think  that  none  seeth  him  ?  Have 
we  not  made  him  two  eyes,  and  a  tongue,  and  two  lips;  and 
shown  him  the  two  highways  of  good  and  evil  ?  Yet  he  attempt- 
eth  not  the  cliff.  What  shall  make  thee  to  understand  what  the 
cliff  Z5j.?  It  is  to  free  the  captive;  or  to  feed,  in  the  day  of 
famine,  the  orphan  who  is  of  kin,  or  the  poor  man  who  lieth  on 
the  ground.  Whoso  doth  this,  and  is  one  of  those  who  believe, 
and  recommend  perseverance  unto  each  other,  and  recommend 
mercy  unto  each   other;  these  shall  be  the  companions  of  the 

*  The  faithful  who  shall  read  this  chapter  devoutly,  says  Zaniakhshari,  shall 
enjoy  the  protection  of  heaven ;  at  the  day  of  resurrection,  God  will  give  them  a 
safe-guard  against  his  wrath. — Savary. 

a  Or,  Iwill  not  swear,  Sfc.  See  chap.  56,  p.  322,  note  f.  Vol.  II.  (Savary  pre- 
fers this  reading). 

b    viz.  The  sacred  territory  of  Mecca. 

c  Or,  Thou  shall  he  allotoed  to  do  what  thou  pleasest  in  thin  territory;  the 
words,  in  this  sense,  importing  a  promise  of  that  absolute  power  which  Mohammed 
attained  on  the  taking  of  Mecca(l). 

]  "  It  is  thy  asylum." — Savary. 

d  Some  understand  these  words  generally;  others  of  Adam,  or  Abraham,  and  of 
their  offspring,  and  of  Mohammed  in  particular(2). 

e  Or,  to  trouble.  This  passage  was  revealed  to  comfort  the  prophet  under  the 
persecutions  of  the  Koreish(3). 

f  Some  expositors  tike  a  particular  person  to  be  here  intended,  who  was  one  of 
Mohammed's  most  inveterate  adversaries;  as  Al  Walid  Ebn  al  Mogheira(4):  others 
suppose  Ebu'l  Ashadd  Ebn  Calda  to  be  the  man  :  who  was  so  very  strong,  that  a 
large  skin  being  spread  under  his  feet,  and  ten  men  pulling  at  it,  they  could  not  make 
him  fall,  though  they  tore  the  skin  to  pieces(5). 

g     In  a  vain  and  ostentatious  manner ;  or,  in  opposing  of  Mohammed(6). 

I  "  We  have  made  him  experience  the.  one  and  the  other  fortune.  But  we  have 
not  put  him  to  the  last  proof.     What  is  that  proof?" — Savary. 

(1)  AlBeidawi.  (2)  Idem.  (3)  Idem.  (4)  Al  Zamakh.  (5)  Al 

Beidawi.  (6)  Idem. 


AL  KORAN. 


389 


rl<^ht-han(l\     But  Ihcy  who  shall   ilishclievc  our  signs  shall  be 
the  companions  of  the  left-hand"^;  above  them  shall  be  arclied  fire. 


CHAPTER   XCI. 

Intitled,  The  Sun  ;  revealed  at  Mecca*. 
In  the  name  of  the  most  merciful  God. 

By  the  Sun,  and  its  rising  brightnesst;  by  the  moon,  when  she 
followeth  him'=;  by  the  day,  when  it  showeth  his  splendour;  by 
the  night,  when  it  covereth  him  with  darkness^;  by  the  heaven, 
and  him  who  built  it;  by  the  earth,  and  him  who  spread  it  forth; 
by  the  soul,  and  him  who  completely  formed  it,  and  inspired 
into  the  same'its  faciei ti/  of  distinguishing,  and  power  of  choos- 
ing, wickedness  and  piety:  now  is  he  who  hath  purified  the  same, 
happy;  but  he  who  hath  corrupted  the  same,  is  miserable. 
Thamud  accused  their  prophet  Saleh  of  imposture,  through  the 
excess  of  their  wickedness:  when  the  wretch'*  among  them  was 
sent  to  slay  the  camel;  and  the  apostle  of  God  said  unto  them, 
Let  alone  the  camel  of  God;  and  hinder  not  her  drinking.  But 
they  charged  him  with  imposture;  and  they  slew  her.  Where- 
fore their  Lord  destroyed  them,  for  their  crime,  and  made  their 
punishment  equal  unto  them  all:  and  he  feareth  not  the  issue 
thereof. 

a    See  cliap.  56,  p.  320,  Vol.  II. 

b     See  ibid. 

*  The  Mahometan,  says  Zamakhshari,  who  shall  devoutly  read  this  chapter,  shall 
be  rewarded  as  if  he  had  bestowed  in  alms  all  that  the  sun  and  the  moon  enlighten  in 
their  course. — Savary. 

f  "  By  the  sun,  and  its  brilliant  fires." — Savary. 

c  i.  0.  When  she  rises  just  after  him,  as  she  does  at  the  beginning  of  the  month  : 
or  when  she  sets  after  him,  as  happens  when  she  is  a  little  past  the  full(l). 

J  "  By  the  night,  which  covereth  his  luminous  countenance." — Savary. 

d  viz.  Kedar  Ebn  Salef.  See  chap.  7,  p.  346,  Vol.  I,  and  chap.  54,  p.  315, 
Vol.  II. 

(1)  Al  Beidawi, 


390 


AL  KORAN. 


CHAPTER  XCII. 

Intitled,  The  Night  ;  Revealed  at  Mecca*. 

In  the  name  of  the  most  merciful  God. 

By  the  night,  when  it  covereth  all  things  with  darkness;  by 
the  day,  when  it  shineth  fortht;  by  his  who  hath  created  the  male, 
and  the  female:  verily  your  endeavour  is  different^ .     Novs^  whoso 
is  obedient,  and  feareth  God§,  and  professeth  the  truth  of  that 
faith  which  is  most  excellent;  unto  him  will  we  facilitate  the 
way  to  happiness:  but  whoso  shall   be  covetous,  and   shall  be 
wholly  taken  up  ivith  this  world,  and  shall  deny  the  truth  of  that 
which  is  most  excellent;  unto  him  will  we  facilitate  the  way  to 
misery;  and  his  riches  shall   not  profit  him,  when  he  shall  fall 
headlong  iyito  hell.     Verily  unto  us  appertaineth  the  direction 
of  mankind:  and  ours  is  the  life  to  come,  and  the  present  life. 
Wherefore  I  threaten  you  with  fire  which  burneth  fiercely,  which 
none  shall  enter  to  be  burned  except  the  most  wretched;  who 
shall  have  disbelieved,  and  turned  back.     But  he  who  strictly 
bewareth  idolatry  and  rebellion  shall  be  removed  far  from  the 
same;  who  giveth  his  substance  in  alms,  and  by  whom  no  benefit 
is  bestowed  on  any,  that  it  may  be  recompensed,  but  who  bestoiveth 
the  same  for  the  sake  of  his  Lord,  the  most  High'':  and  here- 
after he  shall  be  well  satisfied  ivith  his  reward\. 

*  "  God  will  fulfil  all  the  desires  of  the  faithful  who  shall  read  this  chapter ;  he  will 
mitigate  for  tkem  the  troubles  of  life,  and  will  crown  all  their  undertakings  with  suc- 
cess.    Such  is  the  opinion  of  the  Mahometan  theologians." — Savary. 

\  "  By  the  day  when  it  shineth  with  the  purest  radiance." — Savary. 

X  "Your  zeal  shall  have  a  different  success." — Savary. 

§  "  He  who  giveth  alms  and  who  feareth  Gcd." — Savary. 

a  Jallalo'ddin  thinks  this  vvhole  description  belongs  peculiarly  to  Abu  Beer :  for 
when  he  had  purchased  Belal,  the  Ethiopian  (afterwards  the  prophet's  Muedhdhin, 
or  crier  to  prayers)  who  had  been  put  to  the  rack  on  account  of  his  faith,  the  infidels 
said  he  did  it  only  out  of  a  view  of  interest;  upon  which  this  passage  was  revealed. 

II  "  The  pious  man  shall  dwell  in  a  far  different  abode.  He  made  the  sacrifice  of 
that  which  he  possessed,  that  he  might  become  more  pure.  He  never  allowed  a 
benefit  to  remain  unrecompensed.  To  please  God  was  his  sole  desire.  The  enjoy- 
ment of  paradise  shall  ronstiditc  his  felicily." — Savary. 


AL  KOllAN. 


391 


CHAPTER  XCHI. 

Intitled,  The  Brightness  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

By  the  brightness  of  the  morning^;  and  by  the  night,  when 
it  groweth  dark*:  thy  Lord  hath  not  forsaken  thee,  neither  doth 
he  hate  ihee^.  Verily  the  life  to  come  shall  he  better  for  thee 
than  this  present  life:  and  thy  Loud  shall  give  tliee  a  reward 
wherewith  thou  shalt  be  well  pleased.  Did  he  not  find  thee  an 
orphan,  and  hath  he  not  taken  care  of  thee  ?  And  did  he  not 
find  thee  wandering  in  error,  and  hath  he  not  guided  thee  into 
the  truth?  And  did  he  not  find  thee  needy,  and  hath  he  not 
enriched  thee?  Wherefore  oppress  not  the  orphan;  neither 
repulse  the  beggar:  but  declare  the  goodness  of  thy  Lokd. 


CHAPTER  XCIV. 

Lntitled,  Have  we  not  opened  ;  revealed  at  Mecca. 

In  the  name  of  tlie  most  merciful  God. 

Have   we   not   opened   thy   breastt*^;  and   eased    thee  of   thy 

a     The  oiisinal  word  properly  signifies  the  bright  part  of  the  day,  when  the  sud 
shines  full  out,  three  or  four  hours  after  it  is  risen. 

*  "  Ky  tiie  sun  in  his  meiidian  splendour,  by  the  shades  of  night." — Savary. 

b  It  is  related,  that  no  revelation  having  been  vouchsafed  to  Mohammed  for  seve- 
ral d.iys,  in  answer  lo  some  questions  put  to  him  by  the  Koreish,  because  he  had 
confidently  promised  to  resolve  lliem  the  next  day,  without  adding  the  exception,  if 
it  please  God{\),  or  because  he  had  repulsed  an  importunate  beggar,  or  else  becau.se 
a  dead  puppy  lay  under  his  seat,  or  for  some  other  reason  ;  his  enemies  said  that  God 
had  left  him  :  whereupon  this  chapter  was  sent  down  for  his  consoiation(2). 

]  "  Have  we  not  expanded  thy  heart?" — Savary. 

c  By  disposing  and  enlarging  it  to  receive  (he  truth,  and  wisdom,  and  prophecy; 
or,  by  freeing  thee  from  uneasiness,  and  ignorance  ?  This  passage  is  thought  to  inti- 
mate the  opening  of  Mohammed's  heart,  in  his  infancy,  or  when  he  took  his  journey 

(I)  Sec  chap.  18,  p.  87,  Vol.  II.  (2)  Al  Bcidawi,  Jallalo'ddin. 


»92  AL  KORAN. 


burden^  which  galled  thy  back;  and  raised  thy  reputation  lor 
thee  ?  Verily  a  difficulty  shall  be  attended  with  ease*.  Verily 
a  difficulty  shall  be  attended  with  ease.  When  thou  shall  have 
ended  thy  preaching;  labour  to  serve  God  in  return  for  his 
favours'^;  and  make  thy  supplication  unto  thy  Lord. 


CHAPTER  XCV. 

Intitled,  The  Fig  :  Where  it  was  revealed  is  disputed. 

In  the  name  of  the  most  merciful  God. 

By  the  fig,  and  the  olive";  and  by  mount  Sinai,  and  this  terri- 
tory of  security!'^:  verily  we  created  man  of  a  most  excellent 
fabric;  afterwards  we  rendered  him  the  vilest  of  the  vile*":  except 
those  who  believe,  and  work  righteousness;  for  they  shall  receive 

to  heaven,  by  the  angel  Gabriel ;  who  having  wrung  out  the  black  drop,  or  seed  of 
original  sin,  washed  and  cleansed  the  same,  and  filled  it  with  wisdom  and  faith(l): 
but  some  think  it  relates  to  the  occasion  of  the  preceding  chapter(2). 

a  i.  e.  Of  thy  sins  committed  before  thy  mission;  or  of  thy  ignorance,  or  trouble 
of  mind. 

*  "By  the  side  of  pain  is  pleasure;  by  the  side  of  misfortune  is  happiness." — 
Savary. 

b     Or,  when  thou  shall  have  finished  thy  prayer,  labour  in  preaching  the  failh(3). 

c  God,  say  the  commentators,  swears  by  these  two  fruits,  because  of  their  great 
uses  and  virtues:  for  the  fig  is  wholesome  and  of  easy  digestion,  and  physically  good 
to  carry  off  phlegm,  and  gravel  in  the  kidneys  or  bladder,  and  to  remove  obstructions 
of  the  liver  and  spleen,  and  also  cures  the  piles,  and  the  gout,  &c. ;  the  olive  produces 
oil,  which  is  not  only  excellent  to  eat,  but  otherwise  useful  for  the  compounding  of 
ointments(4);  the  wood  of  the  olive-tree  moreover  is  good  for  cleansing  the  teeth,  pre- 
venting their  growing  rotten,  and  giving  a  good  odour  to  the  mouth  ;  for  which  reason 
the  prophets,  and  Mohammed  in  particular,  made  use  of  no  other  for  toothpicks(5). 

Some,  however,  suppose  that  these  words  do  not  mean  the  fruits  or  trees  above- 
mentioned,  but  two  mountains  in  the  Holy  Land,  where  they  grow  in  plenty;  or  else 
the  temple  of  Damascus  and  that  at  Jerusalem(6). 

■f  "  And  this  laithful  land."— S'ai'ary. 

d  viz.  The  territory  of  Mecca(7).  These  words  seem  to  argue  the  chapter  to  have 
been  revealed  there. 

e  i.  e.  As  the  commentators  generally  expound  this  passage,  We  created  man 
of  comely  proportion  of  body,  and  great  perfection  of  mind  ;  and  yet  we  have 
doomed  him,  in  case  of  disobedience,  to  be  an  inhabitant  of  hell.  Some,  how- 
ever, understand  the  words  of  the  vigorous  constitution  of  man  in  the  prime  and 

(I)  Al  Beidawi,  Yahya.  V.  Abulf.  Vit.  Moh.  p.  9,  and  33.  Prid.  Life  of  Mah. 
p.  105,  &c.  (2)  Al  Heidawi.  (3)  Idem.  (4)  Idem.  Al  Zaniakh.  (5)  Al 

Zaraakh.  (0)  Idem,  Yahya,  Al  Beid.  Jailal.  (7)  See  the  Prelim.  Disc.  §  IV. 


AL  KORAN. 


393 


ail  endless  rcwanl.      What  ihorcforc  shall  cause  thee  to  deny  the 
day  of  judgment  alter  this^  ?     Is  not  God  the  most  wise  judge*  ? 


CHAPTER  XCVI. 

Intitled,  Congealkd  Blood  ;  revealed  at  Mecca''. 
In  the  name  of  the  most  merciful  God. 

Read,  in  the  name  of  thy  Lord,  who  hath  created  all  things; 
who  hath  created  man  of  congealed  blood't.  Read,  by  thy  most 
bcneficient  Lord'';  who  taught  the  use  of  the  pen;  who  teacheth 
man  that  which  he  knowelh  not.  Assuredly.  Verily  man 
becometh  insolent,  because  he  seeth  himself  abound  in  richest 
Verily  unto  thy  Lord  shall  be  the  return  of  all.  What  thinkest 
thou  as  to  him"  who  forbiddeth  our  servant,  when  he  prayeth*"? 

strength  of  his  age,  and  of  his  miserable  Jecay  when  he  becomes  old  and  decrepit : 
bill  they  seem  rather  to  intimate  tiie  perfect  state  of  happiness  wliereiu  man  was  ori- 
ginally created,  and  his  fall  from  thence,  in  consequence  of  Adam's  disobedience,  to 
a  state  of  misery  in  this  world,  and  becoming  liable  to  one  infinitely  more  miserable 
ill  the  nexl(l). 

a  Some  suppose  these  words  directed  to  Mohammed,  and  others  to  man  in  gene- 
ral, by  way  of  apostrophe. 

*  "  Is  not  the  Eternal  the  most  equitable  of  judges  ["—Savory. 

b  The  fust  five  verses  of  this  chapter,  ending  with  the  worc's,  Who  taught  man 
that  which  he  knew  not,  are  generally  allowed  to  be  the  first  passage  of  the  Koran 
which  was  revealed,  though  some  give  this  honour  to  the  74th  chapter,  and  others  to 
the  first,  the  next,  they  say,  being  the  6Sth. 

c  All  men  being  created  of  thick  or  concreted  blood(2),  except  only  Adam,  Eve, 
and  Jesus(3). 

I  "  He  formed  man  by  the  union  of  the  sexes." — Savarij. 

d  These  words,  containing  a  repetition  of  the  command,  are  supposed  to  be  a 
reply  to  Mohammed,  who  in  answer  to  the  former  words  spoken  by  the  angel  had  de- 
clared that  he  could  not  read,  being  perfectly  illiterate  ;  and  intimate  a  promise  that 
(Jod,  who  had  inspired  man  with  the  art  of  writing,  would  giaciously  remedy  this  de- 
fect in  him(4). 

e  The  commentators  agree  the  remaining  part  of  the  chapter  to  have  been  re- 
vealed against  Abu  Jalil,  Mohammed's  great  adversary. 

f  For  Abu  Jahl  threatened  that  if  he  catched  Mohammed  in  the  act  of  adoration, 
he  would  set  his  foot  on  his  neck  :  but  when  he  came  and  saw  him  in  that  posture, 
he  suddenly  turned  back  as  in  a  flight;  and  being  asked  what  was  the  matter,  said, 
there  was  a  ditch  of  fire  between  himself  and  Mohammed,  and  a  terrible  appearance 
of  troops,  to  defend  him(3). 

(I)  V.  Marracc.  in  lot.  p.  809.  ('2)  See  chap.  22,  p.  128.  (3)  Yahya. 

(4)  Al  Hcidawi.  (5)  Idem. 

Vol.  II. -2  Z 


394  AL  KORAN. 

What  thinkcst  thou ;  if  he  follow  the  right  direction :  or  command 
piety*  ?  What  thinkest  thou ;  if  he  accuse  the  divine  7'evelalions 
of  falsehood,  and  turn  his  back  ?  Doth  he  not  know  that  God 
seeth  ?  Assuredly.  Verily,  if  he  forbear  not,  we  will  drag  him 
by  the  forelock%  the  lying,  sinful  forelock.  And  let  him  call 
his  council"^  to  his  assistance:  we  also  will  call  the  infernal 
guards  to  cast  him,  into  hell.  Assuredly.  Obey  him  not:  but 
continue  to  adore  God;  and  draw  nigh  unto  him. 


CHAPTER  XCVII. 

Intitled,  Al  Kadr  ;  where  it  was  revealed  is  disputed. 

In  the  name  of  the  most  merciful  God. 

Verily  we  sent  down  the  Koran  in  the  night  of  al  Kadr^ 
And  what  shall  make  thee  understand  how  excellent  the  night  of 
al  Kadr  is')  The  night  of  al  Kadr  is  better  than  a  thousand 
months.  Therein  do  the  angels  descend,  and  the  spirit  Gabriel 
also,  by  the  permission  of  their  Lord,  ivith  his  decrees  concern- 
ing every  matter'^t.     It  is  peace,  until  the  rising  of  the  morn. 

*  "  Wliat  thinkest  thou  of  him  who  disturbeth  the  servant  of  the  Lord  when  he 
prayeth,  when  he  accomplisheth  the  command  of  Heaven,  when  he  exhorteth  to 
piety?" — Savary. 

a     See  chap.  11,  p.  17,  note  a. 

b  i.  e.  The  council  or  assembly  of  the  principal  Meccans,  the  far  greater  part  of 
whom  adhered  to  Abu  Jahl. 

c  The  word  al  Kadr  signifies  power,  and  honour  or  dignity,  and  also  the  divine 
decree;  and  the  night  is  so  named  either  from  its  excellence  above  all  other  nights  in 
the  year,  or  because,  as  the  Mohammedans  believe,  the  divine  decrees  ior  the  ensu- 
ing year  are  annually  on  this  night  fixed  and  settled,  or  taken  from  the  preserved 
table  by  God's  throne,  and  given  to  tlie  angels  to  be  executed(l).  Oa  this  night 
Mohammed  received  his  first  revelations;  when  the  Koran,  say  the  coiimicntators, 
was  sent  down  from  the  aforesaid  table,  entire  and  in  one  volume,  to  the  lowest 
heaven,  from  whence  Gabriel  revealed  it  to  Mohammed  by  parcels,  as  occasion  re- 
quired. 

The  Moslem  doctors  are  not  agreed  where  to  tix  tlie  night  of  al  Kadr :  the  greater 
part  are  of  opinion  that  it  is  one  of  the  ten  last  nights  of  Ramadan,  and,  as  is  com- 
monly believed,  the  7th  of  those  nights,  reckoning  backwards ;  by  which  means  it 
will  fall  between  the  23d  and  24th  days  of  that  month(2). 

d     See  the  preceding  note,  and  chap.  44,  p.  281,  Vol.  II. 

t  "  It  was  consecrated  by  the  coming  of  angels  and  of  the  Spirit  (Gabriel).  They 
obeyed  the  orders  of  the  Eternal,  and  brought  laws  concerning  every  matter."— 
Savary. 

(1)  See  chap.  44,  p.  281,  Vol.  11.  (2)  Al  Zamakh.  Al  Beidawi,  Jallalo'ddin. 


AT,    KOI?  AN.  *  '  ' 


CHAPTER  XCVIir. 

Intitled,  tiif.  Evidence";    where  it  was  uevealed  is  disputed. 

In  the  name  of  the  most  merciful  God. 

The   unbelievers  among  those  to  whom  the  scriptures  were 
given,  and  among  the  idolaters,  did  not  stagger^  until  the  clear 
evidence*^  had  come  unto  them:  an  apostle  from  God,  rehearsing 
unto  them  pure  books  of  revelations;  wherein  are  contained 
right  discourses.     Neither  were  they  unto  whom  the  scriptures 
were  given  divided  among  themselves,  until  after  the  clear  evi- 
dence had  come  unto  ihem'^.     And  they  were  commanded  no 
other  ill  the  scriptures  than  to  worship  God,  exhibiting  unto  him 
the   pure  religion,   and   being  orthodox;  and  to  be   constant  at 
prayer,  and  to  give  alms*^:  and  this  is  the  right  religion.     Verily 
those  who  believe  not,  among  those  who  have  received  the  scrip- 
tures, and  among  the  idolaters,  shall  he  cast  into  the  fire  of  hell, 
to  remain  therein  for  ever.     These  are  the  worst  of  creaturest. 
But  they  who  believe,  and  do  good  works;  these  are  the  best  of 
creatures:  their  reward  with  their  Lord  shall  be  gardens  of  per- 
petual abode,   through   which    rivers   flow;    they   shall   remain 
therein  for  ever.     God  will  be  well  pleased  in  them;  and  they 

*  (The  virtuous  Mahometans  (say  the  Mussulman  theologians)  who  shall  read  the 
chapter  of  the  Evideiic-c,  sliall  at  the  day  of  resurrection  be  placed  among  the  most 
excellent  of  the  creatures  which  have  been  pardoned  by  the  hand  of  the  Eternal).— 
Savary. 

a     Some  inlilie  this  clia|)ler,  from  ihe  first  words,  Did  not. 

b  i.  e.  Did  not  w.wct  in  their  religion,  or  in  their  promises  to  follow  the  trutli, 
when  an  apostle  should  come  unto  tliem.  For  the  commentators  pretend  that  before 
the  appearance  of  Mohammed,  the  Jews  and  Christians,  as  well  as  the  worshippers 
cf  idol.a,  unanimously  believed  and  expected  the  coming  of  that  prophet,  until  which 
time  they  declared  they  would  persevere  in  their  respective  religions,  and  then  would 
follow  him  :  but  when  he  came,  they  rejected  him  through  cnvy(l). 

c     viz.  Mohammed,  or  the  Koran. 

d  But  when  the  promised  apostle  was  sent,  and  the  truth  became  manifest  (o 
them,  they  withstood  the  clearest  conviction,  dilTering  from  one  another  in  iheir  opi- 
nions ;  some  believing  and  acknowledging  Mohammed  to  be  the  prophet  foretold  in 
the  scriptures,  and  others  denying  it (2). 

e  But  these  divine  precepts  in  the  law  ami  the  gospel  have  Ihey  corrupted, 
changed,  and  violated(3). 

t  "  They  are  the  most  perverse  of  mankind." — Samrij. 

{»)  Al  Zamitkh.  Al  Heidawi,  J:tllal.  (2)  lidera.  (3)  lidem. 


396  AL  KORAN. 

■shall  he  well  pleased  in  him.     This  is  prepared  for  him  who  shall 
fear  his  Lord. 


CHAPTER  XCIX. 


Intitled,  The   Earthquake  ;    where  it  was  revealed  is    dis- 
puted. 

In  the  name  of  the  most  merciful  God. 

When  the  earth  shall  be  shaken  by  an  earthquake";  and  the 
earth  shall  cast  forth  her  burthens'';  and  a  man  shall  say,  What 
aileth  her*  ?  On  that  day  the  earth  shall  declare  her  tidings,  for 
that  thy  Lord  will  inspire  her''.  On  that  day  men  shall  go  for- 
ward in  distinct  classes,  thai  they  may  behold  their  works.  And 
whoever  shall  have  wrought  good  of  the  weight  of  an  ant'',  shall 
behold  the  same.  And  whoever  shall  have  wrought  evil  of  the 
weight  of  an  anl,  shall  behold  the  same. 


CHAPTER    C. 


Intitled,  The  War-Horses  which  run  swiftly  ;  where  it  was 

revealed  is  disputed. 

In  the  name  of  the  most  merciful  God. 

By  the  loar-liorses  which  run  swiftly  to  the  battle,  with  a 

a  This  earthquake  will  happen  at  the  first,  or,  as  others  say,  at  the  second  blast  of 
the  trumpet(l). 

b    viz.  The  treasures  and  dead  bodies  within  it(2). 

'*  "  Man  shall  say,  What  a  spectacle  !" — Savary. 

c  i.  e.  Will  inform  all  creatures  of  the  occasion  of  her  trembling,  and  casting  forth 
her  treasures  and  her  dead,  by  the  circumstances  which  shall  immediately  attend 
them.  Some  say  the  earth  will,  at  the  last  day,  be  miraculously  enabled  to  speak, 
and  will  give  evidence  of  the  actions  of  her  inhabitants(3). 

d     See  chap.  4,  p.  271,  note  d,  Vol.  I. 

(1)  Al  Zamakh.  Al  Beidawi.     See  the  Prelim.  Disc.  ^  IV.  p.  95,  Vol.  I. 

(2)  See  chap.  84,  p.  379,  Vol.  II.  (3)  Al  Beidawi.  See  the  Prelim.  Disc. 
^  IV.  p.  100,  &c. 


AL  KORAN.  397 

panting  noise;  and  by  those  which  strike  fire,  by  dashinp;  Ihcir 
hoofs  against  the  stones;  and  by  tiiosc  whicli  make  a  sudden 
incursion  on  the  enemy  early  in  the  morning,  and  therein  raise 
the  dust,  and  therein  pass  through  the  midst  of  the  adverse  troops": 
verily  man  is  ungrateful  unto  his  Lord*;  and  he  is  witness  thereof: 
and  he  is  immoderate  in  the  love  oi  worldly  good.  Doth  he  not 
know,  therefore,  when  that  which  is  in  the  graves  shall  be  taken 
forth,  and  that  which  is  in  meiv's  breasts  shall  be  brought  to  light, 
that  their  Lord  loill,  on  that  day,  be  fully  informed  concerning 
them  ? 


CHAPTER    CI. 

Intitled,  The  Striking  ;  revealed  at  Mecca. 
In  the  name  of  the  most  merciful  God. 

The  striking**!  What  is  the  striking  ?  And  what  shall  make 
Ihee  to  understand  how  terril)le  the  striking  ^vill  be?  On  that 
day  men  shall  be  like  moths  scattered  abroadt,  and  the  mountains 
shall  become  like  carded  wool  of  various  colours  driven  by  the 
wind.  Moreover  he  whose  balance  shall  be  heavy  ivith  good 
works,  shall  lead  a  pleasing  life:  but  as  to  him  whose  balance 
shall  be  liglit,  his  dwelling  sJiall  be  the  pit  of  hell".  What  shall 
make  thee  to  understand  how  frightful  the  pit  of  hell  is  ?  It  is 
a  burning  fire.t. 

a  Some  will  liave  it  that  not  horses,  but  the  camels  which  went  to  the  battle  of 
Kedr,  are  meant  in  this  passage(l).  Others  interpret  all  the  parts  of  the  oath  of  the 
human  soul(2);  but  their  explications  seem  a  little  forced,  and  therefore  I  choose  to 
omit  them. 

*  "  By  those  who  in  the  morning  are  exercised  in  running  ;  who  make  the  dust 
fly  under  their  rnpid  feet ;  who  pass  through  the  hostile  battalions ;  verily  man  is  un- 
grateful unto  the  Lord." — Savary. 

b  This  is  one  of  the  names  or  epithets  given  to  the  last  day,  because  it  will  strike 
the  hearts  of  all  creatures  with  tcrror{'S). 

■  t  "  Day  of  calamities!     Terrible  day!     Who  is  able  to  depict  it  unto  thee?     In 
that  day  men  shall  be  like  unto  scattered  locusts." — Savary. 

c  The  original  word  Hawiyat  is  the  name  of  the  lowest  dungeon  of  hell,  and  pro- 
perly signifies  a  deep  pit  or  gulf. 

{  "  Who  shall  give  unto  thcc  an  idea  of  (he  abys.s  ?  It  is  (he  most  devouring  of 
fires." — Savary. 

(I)  Yahya,  ex  trad.  Ali  Ebn  Abi  Talcb.  ('2)  Al  Beidawi.  (3)  Idem.  Jallal. 


>98  AI,   KORAN- 


CHAPTER   ClI. 


Intitled,  The  emulous  Desire  of  Multiplying  j  where  it  was 

revealed  is  disputed*. 

In  tlie  name  of  the  most  merciful  God. 

The  emulous  desire  of  multiplying  riches  and  children 
cmployeth  you,  until  ye  visit  the  gravest  By  no  means  should 
yc  thus  employ  your  time  :  hereafter  shall  ye  know  your  folly. 
Again,  By  no  means:  hereafter  shall  ye  know  your  folly.  By 
no  means:  if  ye  knew  the  consequence  hereof  with  certainty  of 
\^now\e.AgQ,  ye  would  not  act  thus.  Verily  ye  shall  see  hell: 
again,  ye  shall  surely  see  it  with  the  eye  of  certainty.  Then 
shall  ye  be  examined^  on  that  day,  concerning  the  pleasures  2^;i7/t 
which  ye  have  amused  yourselves  in  this  life\. 

*  (The  believer  who  shall  read  this  chapter  (say  the  Mahometan  expositors) 
shall  be  rewarded  as  if  he  had  read  a  thousand  verses  of  the  Koran,  and  God  shall 
not  demand  of  him  an  account  of  the  benefits  which  he  has  received  in  this  life). — 
Savary. 

a  i.  e.  Until  ye  die.  According  to  the  exposition  of  some  commentators,  the 
words  should  be  rendered  thus  ;  The  contending  or  vying  in  numbers  wholly  em- 
ploy eth  you,  so  that  ye  visit  even  the  graves,  to  number  (he  dead  :  to  explain  which, 
they  relate  that  there  was  a  great  dispute  and  contention  between  the  descendants  of 
Abd  Menaf  and  the  descendants  of  Sahm,  which  of  the  two  families  were  the  more 
numerous;  and  it  being  found,  on  calculation,  that  the  children  of  Abd  Menaf  ex- 
ceeded those  of  Sahm,  the  Sahmites  said  that  their  numbers  had  been  much  diminish- 
ed by  wars  in  the  time  of  ignorance,  and  insisted  that  the  dead,  as  well  as  the  living, 
should  be  taken  into  the  account ;  and  by  this  way  of  reckoning  they  were  found  to 
be  more  than  the  descendants  of  Abd  Menaf(l). 

t  "  The  care  of  heaping  up  occupicth  you  until  ye  descend  into  the  tomb!  Alas, 
one  day  ye  will  know  !  Alas  !  I  repeat  it  to  you,  your  eyes  will  one  day  be  opened. 
Ah!  if  ye  but  certainly  knew !  Ye  will  see  the  gulfs  of  hell;  ye  will  see  them 
opened  !     Then  must  ye  give  an  account  of  your  pleasures." — Savary. 

(1)  Al  Zamakh.  Al  Beidawi,  .Tallal. 


AL  KOUAN.  399 


CHAPTER  cm. 

Intitled,  The  Afternoon  ;  revealed  at  Mecca*. 
In  the  name  of  the  most  merciful  God. 

By  the  afternoon":  verily  man  cmjiloyelJi  Idmsclf  in  Ihal 
ivhich  luill prove  of  loss:  except  those  who  believe,  and  do  that 
which  is  right;  and  ivko  mutually  recommend  the  truth,  and 
mutually  recommend  perseverance  unto  each  other. 


CHAPTER  CIV. 

Intitled,  The  Slandeueu  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Wo  unto  every  slanderer,  and  backbiter^:  who  heapeth  up 
riches,  and  prepareth  thesameyb/'  the  time  to  cornel  He  think- 
eth  that  his  riches  will  render  him  immortal.  By  no  means.  He 
shall  surely  be  cast  into  Al  Hotama*^.  And  what  shall  cause  thee 
to  understand  what  Al  Hotama  is7  It  is  the  kindled  fire  of 
God''  ;  wliich  shall  inount  above  the  hearts  of  those  who  shall  be 

*  (lie  wlio  sliall  read  this  chapter  shall  cxpciicncc  the  indulgence  of  tlie  Lord, 
and  shall  be  reckoned  in  the  number  ol  the  faitldiil  who  liave  made  truth  and  patience 
a  law  to  thesiiselvcs). — Sacary. 

a  Or  the  time  from  the  sun's  declination  to  his  setting  ;  which  is  one  of  the  live 
appointed  times  of  prayer.  The  original  word  also  signifies,  The  age,  or  time  in 
general. 

b  This  passiiore  is  said  to  have  been  revealed  ap;ainst  al  Akhnas  VAin  Shoreik,  or 
al  Walid  Ebn  al  Mogheira,  or  Omeyya  Ebn  Khalf,  who  were  all  gnilly  of  slandering 
others,  and  especially  the  ])rophet(l). 

c  Al  Hotama  is  one  of  the  names  of  hell,  or  the  name  of  one  of  its  apartment9(2); 
which  is  so  called  because  it  will  break  m  pieces  whatever  shall  be  thrown  into  it. 

d     And  therefore  shall  not  be  extinguished  by  any(3). 

(1)  Al  Zaniakh.  Al  IJcidawi,  Jallalo'ddiu.  (2)  Sec  I'rulini.  Disc.  >)  IV.  p.  103, 

Vol.  1.  (o)  Al  Heidawi. 


400  AL  KORAN. 

cast  therein.     Verily  it  shall  be  as  an  arched  vault  above  them 
on  columns  of  vast  extent. 


CHAPTER  CV. 

Intitleu,  The  Elephant  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Hast  thou  not  seen  how  thy  Lord  dealt  with  the  masters  of 
the  elephant'^?     Did  he  not  make  their  treacherous  design   an 

a  This  chapter  relates  to  the  following  piece  of  history,  which  is  famous  among 
the  Arabs.  Abraha  Ebn  al  Sabah,  surnamed  al  Ashram,  i.  e.  the  Slit-nosed,  king 
or  vice-roy  of  Yaman,  who  was  an  Ethiopian(l),  and  of  the  Christian  religion, 
having  built  a  magnificent  church  at  Sanaa,  with  a  design  to  draw  the  Arabs  to  go 
in  pilgrimage  thither,  instead  of  visiting  the  temple  of  Mecca,  the  Koreish,  observing 
the  devotion  and  concourse  of  the  pilgrims  at  the  Caaba,  began  considerably  to 
diminish,  sent  one  Nofail,  as  he  is  named  by  some,  of  the  tribe  of  Kenanah,  who 
getting  into  the  aforesaid  church  by  night,  detiled  the  altar  and  walls  thereof  with 
his  excrements.  At  this  profanation  Abraha  being  highly  incensed,  vowed  the 
destruction  of  the  Caaba,  and  accordingly  set  out  against  Mecca  at  the  head  of  a  con- 
siderable army,  wherein  were  several  elephants,  which  he  had  obtained  of  the  king 
of  Ethiopia,  their  number  being,  as  some  say,  thirteen,  though  others  mention  but 
one.  The  Meccans,  at  the  approach  of  so  considerable  a  host,  retired  to  the  neigh- 
bouring mountains,  being  unable  to  defend  their  city  or  temple :  but  God  liimself 
undertook  the  protection  of  both.  For  when  Abraha  drew  near  to  Mecca,  and  would 
have  entered  it,  the  elephant  on  which  he  rode,  which  v/as  a  very  large  one,  and 
named  Mahmud,  refused  to  advance  any  nigher  to  the  town,  but  knelt  down  when- 
ever they  endeavoured  to  force  him  that  way,  though  he  would  rise  and  march 
briskly  enough  if  they  turned  him  towards  any  other  quarter  :  and  while  matters  were 
in  this  posture,  on  a  sudden  a  large  flock  of  birds,  like  swallows,  came  flying  from 
the  sea  coast,  every  one  of  which  carried  three  stones,  one  in  each  loot,  and  one  in 
its  bill ;  and  these  stones  they  threw  down  upon  the  heads  of  Abraha's  men,  cer- 
tainly killing  every  one  they  struck.  Then  God  sent  a  flood,  which  swept  the  dead 
bodies,  and  some  of  those  who  had  not  been  struck  by  the  stones,  into  the  sea:  the 
rest  fled  towards  Yaman,  but  peiislied  by  the  way  ;  none  of  them  reaching  Sanaa, 
except  only  Abraha  himself,  who  died  soon  after  his  arrival  there,  being  struck  with 
a  sort  of  plague  or  putrefaction,  so  that  his  body  opened,  and  his  limbs  rotted  off  by 
piece-meal.  It  is  said  that  one  of  Abraha's  army,  named  Abu  Yacsum,  escaped  over 
the  Red  Sea  into  Ethiopia,  and  going  directly  to  the  king,  told  him  the  tragical 
story;  and  upon  that  prince's  asking  him  what  sort  of  birds  they  were,  that  had 
occasioned  such  a  destruction,  the  man  pointed  to  one  of  them,  which  had  followed 
liim  all  the  way,  and  was  at  that  time  hovering  directly  over  his  head,  when  imme- 
diately the  bird  let  fall  tlie  stone,  and  struck  him  dead  at  the  king's  feet(2). 

(1)  See  the  Pieliin.  Disc.  p.  33,  Vol.  T.  (2)  Al  Zamakli.  Al  ISeidawi,  Jallal. 

Abulf.  Hist.  Gen.  fccc.     See  I'lid.  Life  of  Mah.  p.  Oi,  kc.  and  D'lleibel.  liibl.  Orient. 
Art.  Abrahuh. 


AL  KOKAN.  401 

occasion  of  drawing  them  into  error*;  and  send  against  them 
flocks  of  birds,  which  cast  down  upon  them  stones  of  baked 
clay" ;  and  render  them  like  the  leaves  of  corn  eaten  by  cattU\  ? 

This  remarkable  defeat  of  Abraha  happened  the  very  year  Mohammed  was  born, 
and  as  this  chapter  was  revealed  before  the  Hejra,  and  within  fifty-four  years,  at 
least,  after  it  came  to  pass,  when  several  persons,  who  could  have  detected  the  lie, 
had  Mohammed  forged  this  story  out  of  his  own  head,  were  alive,  it  seems  as  if  there 
was  really  something  extraordinary  in  the  matter,  which  might,  by  adding  some  cir- 
cumstances, have  been  worked  up  into  a  miracle  to  his  hands.  Marracci(l)  judges 
the  whole  to  be  either  a  fable,  or  else  a  feat  of  some  evil  spirits,  of  which  he  gives  a 
parallel  instance,  as  he  thinks,  in  the  strange  defeat  of  Brennus,  when  he  was  march- 
ing to  attack  the  temple  of  Apollo  at  Delphi(2).  Dr  Ptideaux  directly  charges 
Mohanmed  with  coining  this  miracle,  notwithstanding  he  might  have  been  so  easily 
disproved,  and  supposes,  without  any  foundation,  that  this  chapter  might  not  have 
been  published  till  Othman's  edition  of  the  Koran(3),  which  was  many  years  after, 
when  all  might  be  dead  who  could  remember  any  thing  of  the  abovementioned 
war(4).  But  Mohammed  had  no  occasion  to  coin  such  a  miracle  himself,  to  gain 
the  temple  of  Mecca  any  greater  veneration :  the  Meccans  were  but  too  supersli- 
tiously  fond  of  it,  and  obliged  him,  against  his  inclinations  and  original  design,  to 
make  it  the  chief  place  of  his  new  invented  worship.  I  cannot,  however,  but 
observe  Dr  Prideaux's  partiality  on  this  occasion,  compared  with  the  favourable 
reception  he  gives  to  the  story  of  the  miraculous  overthrow  of  Brennus  and  his  army, 
which  he  concludes  in  the  following  words.  "  Thus  was  God  pleased  iu  a  very 
extraordinary  manner  to  execute  his  vengeance  upon  those  sacrilegious  wretches  for 
the  sake  of  religion  in  general,  how  false  and  idolatrous  soever  that  particular  religion 
was,  for  which  that  temple  at  Delphos  was  erected(5)."  If  it  be  answered,  that  the 
Gauls  believed  the  religion,  to  the  devotions  of  which  that  temple  was  consecrated, 
to  be  true,  (though  that  be  not  certain),  and  therefore  it  was  an  impiety  iu  them  to 
offer  violence  to  it,  whereas  Abraha  acknowledged  not  the  holiness  of  the  Caaba,  or 
the  worship  there  practised ;  I  reply,  That  the  doctor,  on  occasion  of  Cambyses 
being  killed  by  a  wound  he  accidentally  received  in  the  same  part  of  the  body  where 
he  had  before  mortally  wounded  the  Apis,  or  bull  worshipped  by  the  Egyptians, 
whose  religion  and  worship  that  prince  most  certainly  believed  to  be  false  and  super- 
stitious, makes  the  same  reflection  ;  "  The  Egyptians,  says  he,  reckoned  this  as  an 
especial  judgment  from  heaven  upon  him  for  that  fact,  and  perchance  they  were  not 
much  out  in  it :  for  it  seldom  happening  in  an  affront  given  to  any  mode  ot  worship, 
how  erroneous  soever  it  may  be,  but  that  religion  is  in  general  wounded  thereby, 
there  are  many  instances  in  history,  wherein  God  hath  very  signally  punished  the 
profanations  of  religion  in  the  worst  of  times,  and  under  the  worst  modes  of  heathen 
idolatry(6)." 

*  "  Did  he  not  turn  their  perfidiousness  to  their  own  ruin  V'—Savary. 

a  These  stones  were  of  the  same  kind  with  those  by  which  the  Sodomites  were 
de8troyed(7),  and  were  no  bigger  than  vetches,  though  they  fell  with  such  force  as 
to  pierce  the  helmet  and  the  man  through,  passing  out  at  his  fundament.  It  is  said 
also  that  on  each  stone  was  written  the  name  of  him  who  was  to  be  slain  by  it. 

t  "  The  perfidious  were  rendered  like  the  leaves  of  the  harvest  which  hath  been 
reaped." — Savary. 

(1)  Refut.  in  Alcor.  p.  823.  (2)  See  Prid.  Connection,  part  II.  book  I.  p.  25, 

and  the  authors  there  quoted.  (3)  See  the  Prelim.  Disc.  §  HI.  (4)  Prid.  Life 

of  Mah-  pp.  63,  64.  (5)  I'rid  Connection  in  the  place  above  cited.  (6)  Ibid, 

part.  1.  book  III.  p.  173.  (7)  See  chap.  11,  p.  20,  Vol.  II. 

Vol.  II.— 3  A 


402  AL  KORAN. 


CHAPTER  CVI.  ] 

Intitled,  Kokeish;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

For  the  uniting  of  the  tribe  of  Koreish'* ;  their  uniting  in 
sending  forth  the  caravan  of  merchants  and  purveyors^  in 
winter  and  summer*:  let  them  serve  the  Lord  of  this  house; 
who  supplieth  them  with  food  against  hunger^  and  hath  rendered 
them  secure  from  fear''. 

a  Some  connect  these  words  with  the  following,  and  suppose  the  natural  order 
to  be,  Let  thetn  serve  the  Lord  of  this  house,  for  the  uniting,  &c.  Others  connect 
them  with  (he  last  words  of  the  preceding  chapter,  and  take  the  meaning  to  be,  that 
God  had  so  destroyed  the  army  of  Abraha/br  the  uniting  of  the  Koreish,  &c.  And 
the  last  opinion  is  confirmed  by  one  copy,  mentioned  by  Al  Beidawi,  wherein  this 
and  the  preceding  make  but  one  chapter.  It  may  not  be  amiss  to  observe,  that  the 
tribe  of  Koreish,  the  most  noble  among  all  the  Arabians,  and  of  which  was  Moham- 
med himself,  were  the  posterity  of  Fehr,  surnamed  Koreish,  the  son  of  Malec,  the 
son  of  al  Nadr,  who  was  descended  in  a  right  line  from  Ismael.  Some  writers  say 
that  al  Nadr  bore  the  surname  of  Koreish,  but  the  more  received  opinion  is,  (hat  it 
was  his  grandson  Fehr,  who  was  so  called  because  of  his  intrepid  boldness,  the  word 
being  a  diminutive  of  Karsh,  which  is  the  name  of  a  sea-monster,  very  strong  and 
daring;  though  there  be  other  reasons  given  for  its  imposilion(l). 

b  It  was  Hashem,  the  great  grandfather  of  Mohammed,  who  first  appointed  (he 
two  yearly  caravans,  here  mentioned (2);  one  of  which  set  out  in  the  winter  for  Ya- 
man,  and  the  other  in  summer  for  Syria(3). 

"*  "  It  importeth  the  safely  of  commerce  during  the  winter  and  the  summer." — 
Savary. 

c  By  means  of  the  aforesaid  caravans  of  purveyors  :  or,  Who  supplied  them  with 
food  in  time  of  famine,  which  those  of  Mecca  had  suffered(4). 

d  By  delivering  them  from  Abraba  and  his  troops  ;  or,  by  making  the  territory  of 
Mecca  a  place  of  security. 

(1)  V.  Gagnier,  Vie  de  Mah.  t.  1,  p.  44,  46.  (2)  See  the  Prelim.  Disc.  p.  27, 

Vol.  I.  (3)  Al  Zamakh.  Jallal  Al  Beidawi.  (4)  lidem. 


AL  KORAN  403 


CHAPTER  CVII. 

Intitled,  Necessaries  ;  where  it  was  revealed  is  disputed*. 

In  the  name  of  the  most  merciful  God. 

What  thinkest  thou  of  him  who  denieth  the  /t<^?<re  judgment 
as  a  falsehood  ?  It  is  he  who  pusheth  away  the  orphan*  ;  and 
stirreth  not  up  others  to  feed  the  poor.  Wo  be  unto  those  who 
pray,  and  who  are  negligent  at  their  prayer  ;  who  play  the  hypo- 
crites, and  deny  necessaries^  to  the  needyt 


CHAPTER  CVHI. 

Intitled,  Al  Cawthar  $  revealed  at  Mecca*^. 

In  the  name  of  the  most  merciful  God. 

Verily  we  have  given  thee  al  Cawthar*.     Wherefore  pray 

•  God,  saith  Zamakhshari,  will  blot  out  the  sins  of  the  believer  who  shall  read 
this  chapter,  provided  that  he  have  been  punctual  in  obeying  the  precept  of  alms.-^ 

Savary. 

a  The  person  here  intended,  according  to  some,  was  Abu  Jahl,  who  turned  away 
an  orphan,  to  whom  he  was  guardian,  and  who  came  to  him  naked,  and  asked  for 
some  relief  out  of  his  own  money.  Some  say  it  was  Abu  SoJian,  who  having  killed 
a  camel,  when  an  orphan  begged  a  piece  of  the  flesh,  beat  him  away  with  his  staff; 
and  others  think  it  was  al  Walid  Ebn  al  Moghcira,  &c. 

b  The  original  word  al  Maun  properly  signifies  utensils,  or  whatever  is  of  necessary 
use,  as  a  hatchet,  a  pot,  a  dish,  and  a  needle,  to  which  some  add  a  bucket  and  a 
hand-mill;  or,  according  to  a  tradition  of  Ayesha,  fire,  water,  and  salt;  and  this 
signification  it  bore  in  the  time  of  ignorance:  but  since  the  establishment  of  the 
Mohammedan  religion,  the  word  has  been  used  to  denote  alms,  either  legal,  or 
voluntary;  which  seems  to  be  the  true  meaning  in  this  place. 

f  "  Hast  thou  remarked  the  unbeliever  who  denieth  the  day  of  judgment?  It  is 
he  who  devoureth  the  substance  of  the  orphan.  He  thinketh  not  of  feeding  the 
poor.  Wo  to  the  hypocrites.  They  pray  negligently,  and  only  from  ostentation. 
They  refuse  to  stretch  out  a  succouring  hand  unto  their  fellow  creatures." — Savary. 

c    There  are  some,  however,  who  think  it  to  have  been  revealed  at  Medina. 

d    This  word  signifies  abundance,  especially  of  good,  and  thence  the  gift  of 
wisdom  and  prophecy,  the  Koran,  the  office  of  intercessor,  &c.    Or  it  may  imply 


404  AL  KORAN. 

unto  thy  Lord,  and  slay  tJie  victims^.     Verily  he  who  hateth 
thee  shall  he  childless''*. 


CHAPTER  CIX. 

Intitled,  The  Unbelievers  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

Say:  0  unbelievers^  I  will  not  worship  that  which  ye  worship; 
nor  will  ye  worship  that  which  I  worship.  Neither  do  I  worship 
that  which'ye  worship;  neither  do  ye  worship  that  which  I  wor- 
ship.    Ye  have  your  religion,  and  I  my  religion. 

abundance  of  children,  followers,  and  the  like.  It  is  generally,  however,  expounded 
of  a  river  in  paradise  of  that  name,  whence  the  water  is  derived  into  Mohammed's 
pond,  of  which  the  blessed  are  to  drink  before  their  admission  into  that  place(l). 
According  to  a  tradition  of  the  prophet's,  this  river,  wherein  his  Lord  promised  him 
abundant  good,  is  sweeter  than  honey,  whiter  than  milk,  cooler  than  snow,  and 
smoother  than  cream  ;  its  banks  are  of  chrysolites,  and  the  vessels  to  drink  thereout 
of  silver;  and  those  who  drink  of  it  shall  never  thir8t(2). 

Euthymius  Zigabenus(3),  instead  of  Cauthar,  reading  Canthar,  supposes  the  word 
to  have  the  same  signification  in  Arabic  as  in  Greek,  and  translates  the  two  first  verses 
of  the  chapter  thus:  'H/^s7  iiS'cex.a.y.iv  toi  tov  Knv^-nfov  ku  iv^eti  vrfo;  to  Kvptov  crav, 
Koi  o-<f)tt|ov.  i.  e.  We  have  given  thee  the  beetle;  wherefore  pray  unto  thy  Lord,and 
slay  it ;  and  then  he  cries  out,  O  wonderful  and  magnificent  sacrifice,  worthy  of 
the  legislator  ! 

a  Which  are  to  be  sacrificed,  at  the  pilgrimage,  in  the  valley  of  Mina.  Al  Beidawi 
explains  the  words  thus  :  Pray  with  fervency  and  intense  devotion,  not  out  of  hypo- 
crisy ;  and  slay  the  fatted  camels  and  oxen,  and  distribute  the  flesh  among  the  poor : 
for  he  says  this  chapter  is  the  counterpart  of  the  preceeding,  exhorting  to  those 
virtues  which  are  opposite  to  the  vices  there  condemned. 

b  These  words  were  revealed  against  al  As  Ebn  Wayel,  who,  on  the  death  of  Al 
Kasem,  Mohammed's  son,  called  that  prophet  Abtar,  which  signifies  one  who  has  no 
children,  or  poste/ity(4). 

♦  "  He  who  hateth  thee  shall  perish." — Savory. 

c  It  is  said  that  certain  of  the  Koreish  once  proposed  to  Mohammed,  that  if  he 
would  worship  their  gods  for  a  year,  they  would  worship  his  God  for  the  same  space 
of  time  ;  upon  which  this  chapter  was  revealed(5). 

(This  chapter  is  one  of  those  which  the  Mahometans  repeat  daily  aa  a  prayer) — 
Savary. 

(1)  See  the  Prelim.  Disc,  i  IV.  p.  106,  Vol.  I.  (2)  Al  Beidawi,  Jallal.  &c. 

(3)  In  Panoplia  dograat.  inter  Sylburgii  Saracenic,  p.  29.  (4)  Jallal- 

(5)  Idem.  Al  Beidawi. 


AL  KORAN.  405 


CHAPTER  ex. 

Intitled,  Assistance  ;  bevealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

When  the  assistance  of  God  shall  come,  and  the  victory*;  and 
thou  shalt  see  the  people  enter  into  the  religion  of  God  by  troops*': 
celebrate  the  praise  of  thy  Lord,  and  ask  pardon  of  him'j  for  he 
is  inclined  to  forgive. 

a  i.  e.  When  God  shall  cause  thee  to  prevail  over  thy  enemies,  and  thou  shalt 
take  the  city  of  Mecca. 

b  Which  happened  in  the  ninth  year  of  the  Hejra,  when,  Mohammed  having  made 
himself  master  of  Mecca,  and  obliged  the  Koreish  to  submit  to  him,  the  rest  of  the 
Arabs  came  in  to  him  in  great  numbers,  and  professed  Islam(l). 

c  Most  of  the  commentators  agree  this  chapter  to  have  been  revealed  before  the 
taking  of  Mecca,  and  suppose  it  gave  Mohammed  warning  of  his  death  :  for  they  say 
that  when  he  read  it  al  Abbas  wept,  and  being  asked  by  the  prophet  what  was  the 
reason  of  his  weeping,  answered.  Because  it  biddeth  thee  to  prepare  for  death  ;  to 
which  Mohammed  replied,  It  is  as  thou  sayest{2).  And  hence,  adds  Jallalo'ddin, 
after  the  revelation  of  this  chapter,  the  prophet  was  more  frequent  in  praising  and 
asking  pardon  of  God  ;  because  he  thereby  knew  that  his  end  approached  :  for  Mecca 
was  taken  in  the  eighth  year  of  the  Hejra,  and  he  died  in  the  beginning  of  the  10th. 

(1)  See  the  Prelim.  Disc.  $  II.  p.  72,  Vol.  I.  (2)  A!  Beidawi. 


406  AL  KORAN, 


CHAPTER  CXI. 

Intitled,  Abu  Laheb  ;  revealed  at  Mecca. 

In  the  name  of  the  most  merciful  God. 

The  hands  of  Abu  Laheb  shall  perish",  and  he  shall  perish*"*. 
His  riches  shall  not  profit  him,  neither  that  which  he  hath  gained^. 
He  shall  go  down  to  be  burned  into  flaming  fire"^;  and  his  wife 
also^y  bearing  wood^,  having  on  her  neck  a  cord  of  twisted  fibres 
of  a  palmtree. 

a  Abu  Laheb  was  the  surname  of  Abd'al  Uzza,  one  of  the  sons  of  Abd'almotalleb, 
and  uncle  to  Mohammed.  He  was  a  most  bitter  enemy  to  his  nephew,  and  opposed 
the  establishment  of  his  new  religion  to  the  utmost  of  his  power.  When  that  prophet, 
in  obedience  to  the  command  he  had  received  to  admonish  his  near  relations(,l), 
had  called  them  all  together,  and  told  them  that  he  was  a  warner  sent  unto  them 
before  a  grievous  chastisement,  Abu  Laheb  cried  out,  Mayest  thou  perish  !  hast 
thou  called  us  together  for  this  ?  and  took  up  a  stone  to  cast  at  him.  Whereupon 
this  passage  was  revealed(2). 

By  the  hands  of  Abu  Laheb  some  commentators,  by  a  synecdoche,  understand  his 
person;  others,  by  a  metonymy,  his  affairs  in  general,  they  being  transacted  with 
those  members;  or  his  hopes  in  this  world,  and  the  next. 

b  He  died  of  grief  and  vexation  at  the  defeat  his  friends  had  received  at  Bedr, 
surviving  that  misfortune  but  seven  days(3).  They  add,  that  his  corpse  was  left 
above  ground  three  days,  till  it  stank,  and  then  some  negroes  were  hired  to  bury  him(4). 

*  «'  The  power  of  Abu  Laheb  hath  vanished.  He  himself  hath  perished."— Savary. 

c  And  accordingly  his  great  possessions,  and  the  rank  and  esteem  in  which  he 
lived  at  Mecca,  were  of  no  service  to  him,  nor  could  protect  him  against  the  ven- 
geance of  God.  Al  Beidawi  mentions  also  the  loss  of  his  son  Otba,  who  was  torn  to 
pieces  by  a  lion,  in  the  way  to  Syria,  though  surrounded  by  the  whole  caravan. 

d  Arab,  nar  dhat  laheb  ;  alluding  to  the  surname  of  Abu  Laheb,  which  signifies 
ihe  father  of  flames. 

e    Her  name  was  0mm  Jemil ;  she  was  the  daughter  of  Harb,  and  sister  of  Abu 

Sofian. 

f  For  fuel  in  hell ;  because  she  fomented  the  hatred  which  her  husband  bore  to 
Mohammed ;  or,  bearing  a  bundle  of  thorns  and  brambles,  because  she  carried  such, 
and  strewed  them  by  night  in  the  prophet's  way (5). 

(I)  See  the  Prelim.  Disc,  5  II.  pp.  CI,  62,  Vol.  I.  (2)  Al  Beidawi,  Jallal.  &c. 

(3)  Abulf.  Vit.  Moh.  p.  57.  (4)  Al  Beidawi.  (5)  Idem.  Jallal. 


AL  KORAN.  ^^^ 


CHAPTER  CXI  I. 


Intitled,  The   Declaration  of  God's  Unitv"  ;   where  it   was 

revealed  is  disputed. 

In  the  name  of  the  most  merciful  God. 

Say,  God  is  one  God;  the  eternal  God:  he  begetteth  not,  nei- 
ther is  he  begotten:  and  there  is  not  any  one  like  unto  him. 


CHAPTER   CXIII. 

iKTiTLED,  The  Day-break  ;  where  it  was  revealed  is  disputed. 

In  the  name  of  the  most  merciful  God. 

Sav,  I  fly  for  refuge  unto  the  Lord  of  the  daybreak''*,  thai  he 
may  deliver  me  from  the  mischief  of  those  things  which  he  hath 
created^;  and  from  the  mischief  of  the  night,   when  it  cometh 

a  This  chapter  is  held  in  particular  veneration  by  the  Mohammedans,  and  declared, 
by  a  tradition  of  their  prophet,  to  be  equal  in  value  to  a  third  pari  of  the  whole 
Koran.  It  is  said  to  have  been  revealed  in  answer  to  the  Koreish,  who  asked  Mo- 
hammed concerning    the  distinguishing  attributes  of  the  God  he  invited  them  to 

worship(l). 

b  The  original  word  properly  signifies  a  cleaving,  and  denotes,  says  al  Beidawi, 
the  production  of  all  things  in  general  from  the  darkness  of  privation  to  the  light  of 
existence,  and  especially  of  those  things  which  proceed  from  others,  as  springs,  rain, 
plants,  children,  &c.  and  hence  it  is  used  more  particularly  to  signify  the  breaking 
forth  of  the  light  from  darkness,  which  is  a  most  wonderful  instance  of  the  divine 

power. 

*  ««  Say,  I  put  my  trust  in  the  God  of  the  morning." — Savary. 

c  t.  e.  From  the  mischiefs  proceeding  either  from  the  perverseness  and  evil  choice 
of  those  beings  which  have  a  power  to  choose,  or  the  natural  effects  of  necessary 
agents,  as  fire,  poison,  &c.  the  world  being  good  in  the  whole,  though  evils  may  fol- 
low from  those  two  cau3e8(2). 

( 1 )  Al  Beidawi,  Jallal ,  (2)  Al  Beidawi 


408  AL  KORAN. 

on**  J  and  from  the  mischief  of  women  blowing  on  knots'*}  and 
from  the  mischief  of  the  envious,  when  he  envieth. 


CHAPTER    CXIV. 

Intitled  Men  ;  where  it  was  revealed  is  disputed"^. 

In  the  name  of  the  most  merciful  God. 

Say,  I  fly  for  refuge  unto  the  Lord  of  men,  the  king  of  men, 
the  God  of  men,  that  he  may  deliver  me  from  the  mischief  of 
the  whisperer  who  slily  withdraweth^^t,  who  whispereth  evil 
suggestions  into  the  breasts  of  men;  from  genii  and  men. 

a  Or,  as  the  words  may  be  rendered,  From  the  mischief  of  the  moon,  when  she 
is  eclipsed. 

*  "  That  he  may  deliver  me  from  the  evils  with  which  the  human  race  is  surround- 
ed ;  from  the  influences  of  the  moon,  shrouded  in  darkness." — Savary. 

b  That  is^  of  witches,  who  used  to  tie  knots  in  a  cord,  and  to  blow  on  them, 
uttering  at  the  same  time  certain  magical  words  over  them,  in  order  to  work  on,  or 
debilitate  the  person  they  had  a  mind  to  injure.  This  was  a  common  practice  in 
former  day9(l):  what  they  call  in  France  JVouer  Veguillette,  and  the  knots  which 
the  wizards  in  the  northern  parts  tie,  when  they  sell  mariners  a  wind  (if  the  stories 
told  of  them  be  true),  are  also  relics  of  the  same  superstition. 

The  commentators  relate,  thatLobeid,  a  Jew,  with  the  assistance  of  his  daughters, 
bewitched  Mohammed,  by  tying  eleven  knots  on  a  cord,  which  they  hid  in  a  well : 
whereupon  Mohammed  falling  ill,  God  revealed  this  chapter  and  the  following,  and 
Gabriel  acquainted  him  with  the  use  he  was  to  make  of  them,  and  of  the  place  where 
the  cord  was  hidden  :  according  to  whose  directions  the  prophet  sent  Ali  to  fetch  the 
cord,  and  the  same  being  brought,  he  repeated  the  two  chapters  over  it,  and  at  every 
verse  (for  they  consist  of  eleven)  a  knot  was  loosed,  till  on  finishing  the  last  words, 
he  was  entirely  freed  from  the  charm(2). 

(The  Mahometans  have  an  implicit  faith  in  the  efficacy  of  the  words  contained  in 
these  two  chapters.  They  consider  them  as  a  sovereign  specific  against  magic,  lunar 
influences,  and  the  temptations  of  the  evil  spirit.  They  never  fail  to  repeat  them 
evening  and  morning). — Savary. 

c  This  chapter  was  revealed  on  the  same  occasion,  and  at  the  same  time  with 
the  former. 

d  i.  e.  The  devil ;  who  withdraweth  when  a  man  mentioneth  God,  or  hath  re- 
course to  his  protection. 

\  *'  That  he  may  deliver  me  from  the  temptations  of  Satan." — Savary. 

(I)  V.  Virgil,  in  Pharroaceutria.  (I)  Al  Beidawi,  JallaL 


TABLE 


OP 


THE  PRINCIPAL  MATTERS  COiNTAlNED  IN  THE  KORAN, 
AND  THE  NOTES  THEREON. 


Aaron,  V.  Moses. 

Al  Abbas,  one  of  Mohammed's  uiacles,  taken  at  Bcdr,  and  obliged  to  ransom  him- 
self, i.  373,  n. ;  professes  Islam,  i.  373;  confesses  a  passage  of  the  Koran  to  be 
fulfilled  in  respect  to  himself,  ib.  n. ;  remarkable  for  his  loud  voice,  i.  378,  n. 
Abda'Ihareth,  a  son  of  Adam,  so  named  Abda'llah  Dhu'l  Bajadin,  i.  390,  n. 
Abda'llah  Ebn  Obba  Solul  the  hypocrite,  admired  for  his  person  and  eloquence, 
ii.  340,  n. ;  threatens  to  drive  Mohammed  from  Medina,  ii.  340  ;  raises  and  in- 
flames a  scandalous  story  of  Ayesha,  ii.  14(),  n. ;  is  present  at  an  interview  be- 
tween Mohammed  and  his  adversaries,  ii.  208,  n.;  occasions  a  quarrel,  ii.  300, 
n.  ;  "promises  to  assist  the  Nadirites,  but  fails  them,  ii.  332  n.;  endeavours  to 
debauch  Mohammed's  men  at  Ohod,  i.  251,  n. ;  excused  from  going  on  the  ex- 
pedition to  Tabuc,  i.  382,  n. ;  desires  Mohammed's  prayers  in  his  last  sickness, 
i.  388,  n.  ;  and  to  be  buried  in  the  prophet's  shirt,  i.  388,  n. 
Abda'llah  Ebn  Omm  Machim,  a  blind  man,  occasions  a  passage  of  the  Koran,  ii. 

375,  n. 
Abda'llah  Ebn  Rawaha,  rebukes  Ebn  Obba,  ii.  300,  n. 

Abda'llah  Ebn  Saad,  one  of  Mohammed's  amanuenses,  imagines  himself  inspired, 
and  corrupts  the  Koran,  i.  320,  n. ;  apostatizes  and  is  proscribed,  but  escapes 
with  life,  i.  327. 
Abda'llali  Ebn  Salam,  a  Jew  intimate  with  Mohammed,  his  honesty,  i.  245,  n. ; 
supposed  to  have  assisted  in  composing  the  Koran,  ii.  07,  n.  ;  confounded  by 
Dr  Prideaux  with  Salman  the  Persian,  ib. ;  commended  for  his  knowledge  and 
faith,  i.  289. 
Abd  Mcnaf,  a  dispute  between  his  descendants  and  the  Sahmites,  ii.  398,  n. 
Abdalrahnian  Ebn  Awf,  one  of  Mohammed's  first  converts,  P.  D.  i.  61 ;  an  in- 
stance of  his  charity,  i.  387,  n. 
Abel,  V.  Cain  ;  his  ram  sacrificed  by  Abraham,  ji.  242,  n. 
Abraha  al  Ashram,  king  of  Yaman,  his  expedition  against  Mecca;  the  occasion, 

and  success  thereof,  ii.  400,  &c.  n. 
Abraham,  the  patriarch,  an  idolater  in  his  youth,  i.  324,  n. ;  how  he  came  to  the 
knowledge  of  the  true  God,  ib. ;  demolishes  the  idols  of  the  Chaldeans,  ii.  121 ; 
preaches  to  his  people,  ii.  190;  his  religion  commended,  i.  207,  247,  330;  dis- 
putes with  Nimrod,  i.  227 ;  escapes  the  fire  into  which  he  was  thrown  by  Nim- 
rod's  order,  ii.  122;  his  praying  for  his  father,  i.  393,  ii.  334  ;  desires  to  bo  con- 
vinced of  tlie  resurrection,  i.  227;  his  sacrifice  of  birds,  i.  228;  entertains  the 
angels,  ii.  18,  306 ;  receives  the  promise  of  Isaac,  ii.  18;  called  the  friend  of  God, 
i.  &4  ;  is  miraculously  supplied  by  the  changing  of  sand  into  meal,  ib.  n. ;  his 
sacrifice  of  his  son,  ii.  241  ;  praises  God  for  Ismael  and  Isaac,  ii.  49  ;  commanded, 
together  with  Ismael,  to  build  and  cleanse  the  Caaba,  i.  207;  prays  to  God  to 
raise  up  a  prophet  of  their  seed,  and  for  the  plenty  and  security  of  Mecca,  ib.  ; 
bequeaths  the  religion  of  Islam  to  liis  childcn,  ib. 

Vol.  II.— 3  B 


410  TABLE,  &C. 

Abu  Amer,  V.  Amer,  «&c. 

Ad,  a  potent  tribe  of  Arabs,  destroyed  for  their  infidelity,  i.  344,  ii.  138,  166,  267, 
288,  314,  V.  Hud. 

Adam,  traditions  concerning  his  creation,  i.  191,  n. ;  worshipped  by  the  angels,  i. 
192,  337,  ii.  52,  78,  90,  250  ;  his  fall,  i.  337;  repents  and  prays,  i.  193  ;  meets 
Eve  at  mount  Arafat,  i.  193,  n. ;  retires  with  her  to  Ceylon,  ib. ;  their  stature, 
ib. ;  his  posterity  extracted  from  his  loins  by  God  to  acknowledge  him  for  their 
Lord,  i.  359,  n. ;  names  his  eldest  son  as  directed  by  the  devil,  i.  361,  n. 

Adoption  creates  no  matrimonial  impediment,  ii.  208. 

Adulterers,  Mohammed's  sentence  against  them,  i.  235,  299,  n. 

Adultery,  its  punishment,  i.  235,  268 ;  what  evidence  required  to  convict  a  woman 
of  it,  i.  266. 

Adversaries,  the  dispute  of  two  terminated  by  David,  ii.  247. 

Ahmed,  the  name  under  which  Mohammed  was  foretold  by  Christ,  ii.  337. 

Al  Ahkaf,  the  habitation  of  the  Adites,  ii.  286. 

Aila,  or  Elath,  the  sabbath-breakers  there  changed  into  apes,  i.  198,  358. 

Al  Akhnas,  a  hypocrite,  i.  217,  n.  ii.  351,  n. 

Alexander,  V.  Dhu'lkarnein. 

Ali  is  sent  to  Mecca  to  publish  part  of  the  Koran,  i.  375,  n. ;  the  abstinence  and 
charity  of  him  and  his  family,  ii.  368,  n. 

Allat,  an  idol  of  the  Koreish,  i.  283,  ii.  311. 

Alms  recommended,  i.  194,  205,  216,  333,  ii.  323;  the  punishment  of  not  giving 
alms,  in  the  next  life,  i.  259,  n. 

Amena,  Mohammed's  mother,  he  is  not  permitted  to  pray  for  her,  i.  393. 

Amer  and  Arbad  attempt  to  kill  Mohammed,  and  their  punishment,  ii.  41,  n. 

Amer  (Abu)  a  Christian  monk,  and  violent  enemy  to  Mohammed,  i.  392,  n. 

Amer  (Banu)  their  abstinence  on  the  pilgrimage,  i.  339,  n. 

Ammar  Ebn  Yaser,  tortured  by  the  Koreish  on  account  of  his  faith,  ii.  68,  n. 

Amru  Ebn  Lohai,  the  great  introducer  of  idolatry  among  the  Arabs,  i.  334,  398,  ii. 

Amru  (Banu)  build  a  mosque  at  Koba,  i.  391,  n. 

Anam,  the  name  of  Lokman's  son,  ii.  202,  n. 

Angel  of  death,  V.  Azrail. 

Angels,  their  original,  i.  337,  ii.  250;  worship  Adam,  V.  Adam;  impeccable, 
ii.  91,  n. ;  of  different  forms  and  orders,  ii.  228;  not  the  objects  of  worship, 
ii.  136  ;  nor  ought  to  be  hated,  i.  203  ;  the  number  of  them  which  support  God's 
throne,  ii.  354  ;  are  deputed  to  take  an  account  of  men's  actions,  ii.  303  ;  some 
of  them  appointed  to  take  the  souls  of  men,  ii.  373;  to  preside  over  hell,  and  to 
keep  guard  against  the  devils,  ii.  364  ;  assist  the  Moslems  at  Bedr,  i.  233,  371 ; 
believed  by  the  Arabs  to  be  daughters  of  God,  i.  283,  ii.  61,  «&c. ;  appear  to 
Abraham  and  Lot,  ii.  18, 19,  306. 

Animals,  irrational,  will  be  raised  at  the  resurrection  and  judged,  i.  319,  n. ; 
created  of  water,  ii.  151. 

Ans  Ebn  al  Nadar,  his  behaviour  at  Ohod,  i.  253,  n. 

Ansars,  or  helpers,  who,  i.  390,  n. ;  three  of  them  excommunicated  for  refusing 
to  attend  Mohammed  to  Tabuc,  i.  394. 

Ants,  the  valley  of,  ii.  171 ;  their  queen's  speech  to  them  on  the  approach  of 
Solomon's  army,  ib. 

Apostles  were  not  believed  who  wrought  miracles,  i.  260  ;  those  before  Moham- 
med accused  likewise  of  imposture,  i.  260,  318  ;  of  Christ,  i.  240  ;  two  of  them 
sent  to  preach  at  Antioch,  ii.  233. 

Apparel,  what  kind  ought  to  be  worn  by  those  who  approach  the  divine  presence, 
i.  339. 

Arabians,  their  acuteness,  i.  335;  their  customs  m  relation  to  divorce,  ii.  208,  n. ; 
to  adoption,  ib.;  in  burying  their  daughters  alive,  i.  362,  ii.  376;  their  chief 
idols,  i.  332,  n. ;  their  superstitions  in  relation  to  eating,  i.  333,  ii.  154,  &c. ; 
and  in  relation  to  cattle,  «&c.  i.  283,310;  used  to  worship  naked,  and  why, 
i.  339,  n. ;  their  injustice  to  orphans  and  women,  i.  285,  n. ;  deem  the  birth  of 
a  daughter  a  misfortune,  ii.  61,  n. ;  the  reconciliation  of  their  tribes  deemed 
miraculous,  i.  372,  n. ;  quit  their  new  religion  in  great  numbers  on  Moham- 
med's death,  i.  302. 

Arabs  of  the  desert,  more  obstinate,  i.  390. 

Al  Araf,  what,  i.  336,  n. 

Arafat  mount,  why  so  called,  i.  193,  n. ;  the  procession  thereto,  i.  216. 

Arbad,  V.  Amer. 


TABLE,  &C.  411 

Al  Arem,  (the  inundation  of,)  ii.  223,  n. 

Ark  of  Israel  taken  by  the  Amalekites,  i.  224,  n. 

Arrows  for  divination  forbidden,  i.  308. 

Al  As  Ebn  Wayel,  an  enemy  of  Mohammed's,  ii.  55,  104. 

Asaf,  Solomon's  vizir,  ii.  174,  n. 

Asem,  his  charily,  i.  387,  n. 

Ashadd  (Abu'l)  his  extraordinary  strength,  ii.  388,  n. 

Ashama,  king  of  Ethiopia,  embraces  Mohammedism,  i.  307,  n.;  prayed  for  after 

his  death  by  Mohammed,  i.  2G2. 
Asia,  the  wife  of  Pharaoh,  martyred  by  her  husband  for  believing  in  Moses, 

ii.  347,  n. ;  is  taken  alive  into  paradise,  ib. ;  one  of  tiie  four  perfect  women, 

ii.  348. 
Aslam,  ii.  295,  n. 
Astrology,  hinted  at,  i.  261. 
Al  Aswad  al  Ansi,  the  false  prophet,  i.  302,  n. 
Al  Aswad  Ebn  Abd  Yaghuth,  al  Aswad  Ebn  al  Motalleb,  two  of  Mohammed's 

enemies,  ii.  55. 
Aws  and  Khazrai,  their  enmity,  i.  248,  n. 

Ayesha,  Mohammed's  wife ;  the  story  of  her  accusation,  ii.  145,  n. 
Azrail,  the  angel  of  death,  why  appointed  to  that  office,  i.  1!)1  ;  a  story  of  him 

and  Solomon,  ii.  205,  n. 
Azer,  the  name  given  to  Terah,  Abraham's  father,  i.  323,  n. 

Baal,  the  chief  idol  of  the  Chaldeans,  ii.  121,  n. 

Babel,  the  tower  of,  destroyed,  ii.  58,  n. 

Backbiting,  V.  Slander. 

Bahira,  i.  310. 

Bakhtnasr,  V.  Nebuchadnezzar. 

Balaam,  his  punishment  for  cursing  the  Israelites,  i.  359,  n. 

Balkis,  queen  of  Saba,  visits  Solomon,  and  her  reception,  ii.  174,  her  legs  hairy, 
175,  marries  Solomon,  ib. 

Barnabas,  his  apocryphal  gospel,  some  extracts  thence,  i.  241,  n.  i,  338,  n. 

Al  Barzakh,  what,  ii.  142,  n. 

Becca,  the  same  with  Mecca,  i.  248. 

Beer  (Abu)  attends  Mohammed  in  his  flight  from  Mecca,  i.  382,  n. ;  bears  testi- 
mony to  the  truth  of  Mohammed's  journey  to  heaven,  ii.  77,  n. ;  his  wager  with 
Obba  Ebn  Khalf,  ii.  105,  n. ;  strikes  a  Jew  on  the  face  for  speaking  irreverently 
of  God,  i.  260,  n. ;  gives  all  he  has  towards  the  expedition  of  Tabuc,  i.  387,  n. ; 
purchases  Belal,  ii.  390,  n. ;  compared  to  Abraham,  i.  373,  n. 

Bedr,  Mohammed's  victory  there,  i.  233,  252,  &c. 

Bees  made  use  of  as  a  similitude,  ii.  62. 

Believers,  the  sincere  ones,  described,  ii.  137 ;  their  reward,  i.  274  ;  their  sentence, 
i.'Ml. 

Benjamin,  son  of  Jacob,  ii.  33,  «fcc. 

Birds,  omens  taken  from  them,  ii.  73,  n. 

Blessed,  their  future  happiness  described,  ii.  230,283. 

Blood  forbidden,  i.  212. 

Boath,  the  battle  of,  i.  2-18,  n.  r   ,     t^  ■  <j,i 

Bodeil,  a  dispute  concerning  his  effects,  occasions  a  passage  of  the  Koran,  \.  3\l. 

Boheira,  the  monk,  ii.  67. 

Bribery  to  pervert  justice,  forbidden,  i.  215. 

Burthfen',  every  soul  to  bear  its  own,  ii.  229. 

Caab  Ebn  al  Ashraf,  a  Jew,  Mohammed's  inveterate  enemy,  i.  245,  n.  ii.  43,  n. ; 
slain  by  his  means,!.  245,  n.  ii.  330,  n. ;  mistaken  by  Dr  Pridcaux  for  another 
person,  i.  245,  n.  ^  ,■       ■■ 

Caab  Ebn  Asad,  persuades  the  Jews  in  league  with  Mohammed  to  desert  him,  ii. 

Al  Caaba,  appointed  for  a  place  of  worship,  i.  207,  ii.  130  ;  built  and  cleansed  by 
Abraham  and  Ismael,  i.  207  ;  the  keys  of  it  returned  to  Othman  Ebn  Telha,  i. 
274,  n. 

Cafur,  a  fountain  in  paradise,  ii.  368. 

Cain  and  Abel,  their  sacrifices,  i.  297  ;  kills  his  brother,  i.  ib  ;  instructed  by  a  raven 
to  bury  him,  298. 


412  TABLE  &C. 

Caleb,  V.  Joshua. 

Calf,  the  golden,  of  what  and  by  whom  made,  i.  195  ;  animated,  ib. ;  worshipped 

by  the  Israelites,  ib. 
Calumny  forbidden,  i.  287.  _         .•    ,oo 

Cam^els,  an  instance  of  God's  wisdom,  ii.  384;  appointed  for  sacrifice,  u.  132; 

Jacob  abstains  from  their  flesh  and  milk,  i.  247,  n. 
Canaan,  an  unbelieving  son  of  Noah,  ii.  14. 
Caravans  of  purveyors  sent  out  by  the  Koreish,  ii.  402. 
Carrion  forbidden  to  be  eaten,  i.  212. 
Cattle,  their  use,  i.  333,  ii.  265  ;  superstitions  of  the  old  Arabs  concerning  tliem, 

i.  310,  332,  &c. 
Al  Cawthar,  a  river  in  paradise,  ii.  404. 
Ceylon,  the  isle  of,  V.  Serendib. 
Charity  recommended,  i.  270,  ii.  368. 
Chastity  commended,  i.  293. 
Children,  to  inherit  their  parent's  substance,  i.  222,  265. 

Christians  declared  infidels,  i.  295 ;  and  enemies  of  the  Moslems,  i.  295.   V,  Jews. 

Collars  to  be  worn  by  the  unbelievers  in  the  life  to  come,  ii.  40. 

Commandments  given  the  Jews,  ii.  83,  n. 

Commerce,  from  God,  ii.  78. 

Companions  of  God,  what,  i.  332. 

Congealed  blood,  the  matter  of  which  man  is  created,  ii.  393. 

Contracts  to  be  performed,  i.  291. 

Cow  ordered  to  be  sacrified  bjr  the  Israelites,  i.  198. 

Creation,  some  account  of  it,  ii.  266. 

Crimes  to  be  punished  with  death,  ii.  75. 

David  kills  Goliah,  i.  225,  ii.  72  ;  his  extraordinary  devotion,  ii.  246 ;  the  birds  and 
mountains  sing  praises  with  him,  ii.  222 ;  makes  breastplates,  i.  43,  n.  124  ;  his 
repentance  for  taking  the  wife  of  Uriah,  ii.  247;  his  and  Solomon's  judgment, 
ii.  123. 

Days  appointed  to  commemorate  God,  ii.  131. 

Dead  body  raised  to  life  by  a  part  of  the  sacrificed  cow,  i.  200. 

Debtors  to  be  mercifully  dealt  with,  i.  230. 

Devil,  V.  Eblis  and  Satan;  the  occasion  of  his  fall,  i.  192,  337. 

Devils,  included  under  the  name  Genii,  i.  331 ;  the  patrons  of  unbelievers,  i.  M, 
339,  ii.  169;  their  plot  to  defame  Solomon,  i.  203  ;  were  permitted  to  enter  all 
the 'seven  heavens  till  the  birth  of  Christ,  ii.  51.  ,     .  .  _ 

Dhu'lkarnein,  who  he  was,  ii.  94,  n.;  builds  a  wall  to  prevent  the  incursions  ol 
Gog  and  Magog,  ii.  95,  «&c.  ...,„_  i       i    .^  t 

Dhu'lkest,  the  prophet,  opinions  concerning  him,  ii.  125,  n.  ;  saves  a  hundred  Is- 
raelites from  slaughter,  ii.  249. 

Dhu'lnun,  V.  Johas.  ,     ^,    .  .•         ■■   oo, 

Dhu  Nowas,  king  of  Yaman,  a  Jew,  persecutes  the  Christians,  ii.  3»X. 

Disputes  to  be  carried  on  with  mildness,  ii.  210. 

Ditch  (War  of  the),  ii.  210,  &c. 

Divorce,  laws  concerning  it,  i.  221,  266,  ii.  217. 

Dogs,  &c.  allowed  to  be  trained  up  for  hunting,  i.  293. 

Al  Dorah,  the  celestial  model  of  the  Caaba,  ii.  308,  n. 

Drink  of  the  damned,  i.  322.  j        .  ••   ooo 

Dying  persons,  what  part  of  the  Koran  is  usually  read  to  them,  ii.  23^,  n. 

Earth,  its  creation,  ii.  260;  remonstrates  against  the  creation  of  man,  i.  192,  n.;  is 

kept  steady  by  the  mountains,  ii.  57,  201. 
Earthquake,  a  sign  of  the  approach  of  the  last  day,  u.  396. 
Eblis  refuses  to  worship  Adam  at  God's  command,  and  why,  1. 192,  337,  u.  i>,i,  /«, 

90,  &c. ;  his  sentence,  ib.  ;  occasions  the  fall  of  Adam,  ib. 
Eden,  the  meaning  of  the  word  in  Arabic,  i.  386. 
Edris,  supposed  to  be  the  same  with  Enoch,  ii.  102. 
Education  makes  a  man  an  infidel,  ii.  198. 
Elephant  (War  of  the),  ii.  400. 
Elias,V.  alKhedr. 
Elisha,  the  prophet,  i.  325. 


TABLE,  &C.  413 

Enoch,  V.  Edris, 

Enteriiiir  into  houses  and  apartments  abruptly  forbidden,  ii.  148,  lo.i. 
Envy  foH.iddcn,  i.  2G9. 
Esop,  V.  Lokman. 

Eucharist,  seems  to  have  occasioned  a  fable  in  the  Koran,  i.  313,  n. 
Eve,  V.  Adam. 
Evidence,  V.  Witness. 
Evil,  V.  Good. 

E.xamination  of  the  sepulchre,  i.  370,  ii.  293. 
Exhortation  to  the  worship  of  God,  ii.  259 ;  (o  a  good  life,  ii.  22. 
E'zekiel  raises  tlic  dry  bones,  i.  2'2'.\,  n.  .   ^^ 

Ezra  and  his  ass  restored  to  life  after  thoy  had  been  dead  a  hundred  years,  i.  22o ; 
called,  by  the  Jews,  the  son  of  God,  and  why,  i.  '360. 

Faith,  must  accompany  good  works,  ii.  11  ;  the  reward  of  those  who  fight  for  it,  i. 

276,  3GG,  37G,  381 ,  ii.  72,  2D1,  &c. ;  apostates  from  it  to  be  put  to  death,  ii.  74  ; 

l)artial  faith  not  sufficient,  i.  280,  n.  .        ••   oa 

Famine  afllicts  the  Mcccans,  ii.  140;  ceases  at  Mohammed's  intercession,  ii.  281. 
Fast  of  Ramadan  instituted,  i.  214. 
Fatema,  Mohammed's  daughter,  one  of  the  four   perfect  women,  ii.   348,  n.  ; 

favoured  of  God  like  the  Virgin  Mary,  i.  238,  n. ;  her  charity,  ii.  308. 
Al  Fatiha,  the  first  chap,  of  the  Koran,  often  repeated  by  the  Mohammedans  m 

their  prayers,  i.  187,  n. 
Fidelity  recommended,  ii.  376. 
Figs,  their  virtues,  ii,  392,  n. 

Fire,  the  manner  of  striking  it  in  the  East,  ii.  237,  n. 
Fishing  allowed  during  the  pilgrimage,  i.  309. 
Flood,  V.  Noah. 

Food,  what  kinds  are  forbidden,  i.  212,  292,  330, 333,  ii.  G9, 154. 
Forbidden  fruit,  what,  i.  103,  n. 
Forgiveness,  to  whom  it  belongs,  ii.  215. 
AI  Forkan,  one  of  the  names  of  the  Koran,  ii.  155,  n. 
Fornication  forbidden,  i.  200,  ii.  75  ;  its  punishment,  i.  2GG,  268,  ii.  144. 
Fountain  of  molten  brass  flows  for  Solomon,  ii.  222. 
Fountains  of  paradise,  ii.  368,  3()9,  379. 

Friday,  set  apart  by  Mohammed  for  public  worship,  and  why,  ii.  339,  n. 
Friendship  with  unbcUcvers,  forbidden,  i.  302. 

Fruits  of  the  earth,  their  production,  an  instance  of  God's  power,  i.  323.       _ 
Fugitives  for  the  sake  of  religion  shall  be  provided  for  and  rewarded,  i.  281 ,  n.  135. 

Gabriel,  revealed  the  Koran  to  Mohammed,  i.  203 ;  assists  the  Moslems  at  Bedr, 
i.  233,  n. ;  appears  to  Zacharias,  i.  237,  n. ;  the  angel  of  revelations,  i.  203,  n. ; 
the  enemy  of  the  Jews,  ib.  ;  appears  twice  to  Mohammed  in  his  proper  form,  ii. 
310  ;  appears  to  the  Virgin  Mary,  and  causes  her  to  conceive,  ii.  99  :  the  dust  of 
his  horse's  feet  animates  the  golden  calf,  ii.  113  ;  generally  appeared  to  Moham- 
med in  a  human  form,  i.  315,  n.  ;  commanded  to  assist  Mohammed  against  the 
Koreish,  ii.  55,  n.;  orders  Mohammed  to  go  against  the  Koradhites,  ii.  213,  n. 

Gaming  forbidden,  i.  219,  308. 

Ganem  (Banu)  build  a  mosque  with  an  ill  design,  which  is  burnt,  i.  391. 

Garden  (story  of  the),  ii.  351. 

Genii,  what,  i.  328,  n. ;  some  of  them  converted  on  hearing  the  Koran,  u.  3o9. 

God,  proofs  of  his  existence,  ii.  197,200;  his  omnipresence  asserted,  ii.  328;  his 
omnipotence,  i.  226,  ii.  323  ;  his  power  and  providence  conspicuous  m  his  works, 
i.  211,  ii.  10,  284  ;  his  omniscience  asserted,  i.  282 ;  ii.  221,  269  ;  knoweth  the 
secrets  of  men's  hearts,  ii.  177;  and  of  futurity,  ii.  360;  five  things  known  to  him 
alone,  ii.  205,  n. ;  his  goodness  set  forth,  i.  218,  394,  ii.  56,  312,  316 ;  in  sending 
the  scriptures  and  prophets,  i.  218,  331  ;  the  author  of  all  good,  ii.  03 ;  his 
word,  laws,  and  sentence,  unalterable,  i.  32il,  ii.  198,  304  ;  his  mercy  set  forth, 
i.  2.52,  ii.  160,  185,  273, 312  ;  the  only  giver  of  victory,  i.  252,  ii.  197;  his  promise 
to  the  righteous,  ii.  201 ;  who  acceptable  to  him,i.  377;  ruleththe  heart  ofmaji, 
i.  226;  his  tribunal,  i.  300;  his  throne,  ii.  10;  praiseworthy,  ii.  C3,  «S:c.  383;  his 
attributes,!.  283,  n.;  ought  not  to  be  frequently  sworn  by,  i.  220;  hath  no  issue,  i. 
206,  402,  ii.  141,  244  ;  nor  similitude,  ii.  201,  252  ;   rested  not  the  seventh  day 


414  TABLE,   &C. 

tlirougli  vveaiiness,  ii.  304  ;  liis  worship  recommended,  ii,  304  ;  his  fear  recom- 
mended, ii.  398,399. 

Gog  and  Magog,  ii.  95, 126. 

Goliah,  V.  Jalut. 

Good  works,  who  shall  be  redeemed  by  them,  ii.  322. 

Good  and  evil,  both  from  God,  i.  277. 

Gospel,  V.  Jesus. 

Greaves  (Mr)  a  mistake  of  his,  ii.  386,  n. 

Greeks  overcome  the  Persians,  ii.  106. 

Gudarz,  the  name  of  Nebuchadnezzar,  ii.  72. 

Habib,  his  martyrdom,  ii.  234,  n. 

Hafedha,  an  idol  of  Ad,  i.  344,  n. 

Haman,  Pharoah's  chief  minister,  ii.  180,  184. 

Harai,  i.  310. 

Hamza,  Mohammed's  uncle,  killed  at  Ohod,  i.  251,  n. ;  his  body  abused,  ii.  70,  n. 

Handha,  Ebn  Safwan,  a  prophet,  ii.  134,  n.  159,  n. 

Hareth  (Abu)  a  Christian  bishop,  disputes  with  Mohammed,  i.  243,  n. 

Haretha  (Banu)  reproached  by  Mohammed  for  flying  in  battle,  ii.  211 . 

Harutand  Marut,  two  angels,  their  story  and  punishment,  i.  204. 

Hassan,  the  son  of  Ali,  an  instance  of  his  moderation  and  generosity,  i.  252,  n. 

Hateb  Ebn  Abi  Baltaa  sends  a  letter  discovering  Mohammed's  design  against 

Mecca,  which  is  intercepted,  ii.  333. 
Al  Hawiyat,  the  name  of  an  apartment  in  hell,  ii.  397,  n. 
Heathens,  justice  not  to  be  observed  with  regard  to  them,  according  to  the  Jews, 

i.  245. 
Heavens,  the  Mohammedan  belief  concerning  them,  ii.  137,  n. ;  guarded  by  angels, 

ii.  360;  heaven  and  earth  manifest  God's  wisdom,  ii.  118  ;  will  fall  at  the  last 

day,  ii.  135. 
AI  Hejr,  the  habitation  of  the  Thamudites,  ii,  50. 
Hell,  torments  described,  ii.  130,  321,  371 ;  the  portion  of  unbelievers,  i.  250,  ii.  11  ; 

prepared  for  those  who  choose  the  pomp  of  this  life,  ii.  11 ;   and  hoard  up  money, 

i.  377,  381 ;  shall  not  hurt  the  believers,  ii,  103,  n.  ;  will  be  dragged  towards 

God's  tribunal  at  the  last  day,  ii.  387,  n. ;  and  will  then  be  filled,  ii.  304,  n. 
Al  Hodeibiya,  the  trial  there,  i.  309;  the  expedition  thither,  ii.  296,  &c. 
Holy  Spirit,  who  is  meant  thereby,  i.  201,  n. 
Honein,  the  battle  of,  i.  378. 
Honey,  an  excellent  medicine,  ii.  62. 
Hospitality  recommended,  i.  271. 
Al  Hotama,  the  name  of  an  apartment  in  hell,  ii.  399. 
Hud,  the  prophet,  his  story,  i.  344.     See  Ad. 

Hunting  and  fowling  forbidden  during  the  pilgrimage,  i.  292,  309. 
Husband,   his  superiority  over  the   wife,  i,  221;  his  duty  to  her,  i.   220,   «&c.; 

difference  between  them  to  be  reconciled  by  friends,  i.  270,  284.     See  Divorce, 

Wives,  Marriage,  «fec. 
Hypocrites  described,  ii.  389,  «fcc. ;  their  sentence,  i.  385. 

Jacob  bequeaths  the  religion  of  Islam  to  his  children,  i.  207;  grows  blind  by 

weeping  for  the  loss  of  Joseph,  ii.  36 ;  recovers  his  sight  by  means  of  Joseph's 

garment,  and  goes  into  Egypt,  ii.  37. 
Jadd  Ebn  Kais,  i.  383,  n. 
Jahl  (Abu)  a  great  enemy  of  Mohammed,  ii.  128;  his  injustice  to  an  orphan, 

ii.  403,  n. ;  his  advice  concerning  Mohammed,  i.  367,  n. ;  slain  at  Bedr,  i.  370,  n. 
Al  Jallas  Ebn  Soweid,  i.  386,  n. 

Jalut,  or  Goliah,  sent  against  the  Israelites,  ii.  72,  n. ;  slain  by  David,  i.  225. 
Al  Jassasa,  the  beast  which  will  appear  at  the  approach  of  the  last  day,  ii.  178,  n. 
Jawwas  Ebn  Omeyya,  ii.  296,  n. 
Idolaters  compared  to  brutes,  ii.  159;  to  a  spider,  ii.  193 ;  not  to  be  prayed  for 

while  such,  393;  their  sentence,  i.  340. 
Idolatry,  the  heinousness  thereof,  i.  218;  unpardonable  if  not  repented  of,  i.  273. 
Idols,  their  insignificancy,  i  212,  ii.  136, 198, 224 ;   will  appear  as  witnesses  against 

their  worshippers,  i.  399 ;  worshipped  by  the  antediluvians,  ii.  358. 
Jesus,  promised  to  Mary,  i.  239;  his  miraculous  birth,  i.  239,  «fcc.;  compared  to 

Adam,  i.  243;  speaks  in  his  mother's  womb,  i.  239;  and  in  his  cradle,  ibid.; 


TABLE,  &C.  415 

the  apostle  of  tlio  Jcwrf,  ibid.  ;  animates  a  bird  of  clay  when  a  child,  i.  240; 
performs  Keveral  miracles,  but  not  hy  his  own  power,  ibid.  ;  raises  three  persons 
to  life,  ibid. ;  causes  a  tabic  witii  provisions  to  descend  from  heaven,  i.  313; 
his  miracles  deemed  sorcery,  i.  312;  rejected  by  the  Jews,  i  2^11;  sends  two 
of  his  disciples  to  Antioch,  who  work  miracles,  ii.  233;  a  curse  denounced 
against  those  who  beUeve  not  on  him,  i.  243;  the  Jews  lay  a  plot  for  his  life,  but 
are  disappointed,  i.  241 ;  not  really  crucified,  i.  2d8;  whether  he  died  or  not, 
i.  342;  not  God  nor  equal  to  God,  i.  2!)5,  i.  380 ;  but  an  apostle  only,  i.  226,306, 
ii.  278;  the  Word  of  God,  i.  239;  various  opinions  concerning  him,  ii.  101  ;  will 
descend  on  earth  before  the  resurrection,  and  kill  Antichrist,  &c.  Pre!.  Disc, 
i.  93,  ii.  278. 

Jethro,  V.  Shoaib. 

Jews,  V.  Israelites.  Particularly  applied  to,  i.  194,  205;  accused  of  having  cor- 
rupted the  scriptures  and  of  stifting  passages,  i.  194, 244,  272 ;  accuse  the  virgin 
Mary  of  fornication,  i.  288,  n. ;  plot  against  Jesus,  i.  241 ;  their  unbelief, 
i.  202,  28U,  n. ;  covetous  of  life,  i.  203  ;  reproved  for  warring  against  one  another, 
i.  201  ;  proof  required  by  them  of  a  prophet's  mission,  i.  260;  their  punishments 
at  dirtcrcut  times  for  neglect  of  their  religion,  i.  304  ;  metamorphosed  into  apes 
and  swine  for  their  infidelity,  i.  198,  304,  313 ;  pretend  their  punishment  in  hell 
shall  be  short,  i.  200,  235;  their  law  confirmed  by  Jesus  and  the  Koran, 
i.  300,  301 ;  their  laws  concerning  food,  i.  334  ;  dispute  with  the  Mohammedans 
concerning  God's  favour,  ii.  130 ;  Mohammed  refuses  to  decide  a  controversy 
between  them,  i.  301  ;  league  with  the  Koreish  against  Mohammed,  i.  273;  de- 
mand that  Mohammed  cause  a  book  to  descend  from  heaven,  i.  288 ;  a  con- 
troversy between  a  Jew  and  a  Mohammedan,  i.  275;  Jews  and  Christiana 
accused  of  condemning  one  another,  i.  205;  and  of  corrupting  the  scriptures, 
i.  244;  guilty  of  two  extremes  as  to  their  opinion  of  Christ,  i.  289;  none  of 
them  shall  die  before  he  believes  in  Christ,  i.  289 ;  their  different  behaviour  to 
the  Moslems,  i.  307;  to  be  protected  on  payment  of  tribute  i.  378. 

Ilhiz,  a  sort  of  food  used  by  the  Arabs  in  time  of  scarcity,  ii.  141,  n. 

llliyyun,  the  meaning  of  the  word,  ii.  379,  n. 

llyasin,  who,  ii.  242,  n. 

Imam,  the  meaning  of  the  word,  i.  206,  n. 

Iniinodesty  condemned,  ii.  148. 

Immunity  declared  to  the  idolaters  for  four  months,  i.  375. 

Imposture  charged  on  all  the  prophets,  ii.  139. 

I m ran,  father  of  the  virgin  Mary,  i.  232 ;  whether  Mohammed  confounded  him 
with  the  father  of  Moses  and  Miriam,  i.  236,  n. 

Infidels,  how  tiiey  will  appear  at  the  last  day,  i  317,  318  ;  will  drink  boiling  water, 
i.  322  ;  would  have  believed,  had  the  Koran  been  revealed  to  some  great  man, 
ii.  276 ;  if  not  convinced  by  the  Koran,  will  not  be  convinced  by  miracles,  i.  329  ; 
have  some  notion  of  a  future  state,  ii.  177;  their  blasphemy,  ii.  244  ;  to  be  made 
war  upon,  i.  215,  218 ;  those  who  die  such  not  to  be  prayed  for,  i.  387,  393  ; 
forbidden  to  approach  Mecca,  i.  379. 

Inheritances,  laws  relating  thereto,  i,  264,  291. 

Injury,  to  forgive  the  same  is  meritorious,  ii.  274. 

Intercalation  of  a  month  forbidden,  i.  381. 

Job,  his  story,  ii.  125,  249. 

John,  the  son  ofZacharias,  his  character,  i.  238  ;  his  murder  revenged  on  the  Jews 
by  Nebuchadnezzar,  ii.  '72;  the  miracle  of  his  blood,  ib. 

Jonada,  first  practises  the  intercalation  of  a  month  among  the  Arabs,  i.  381. 

Jonas,  his  story,  i.  405,  ii.  243  ;  called  Dhu'lnun,  ii.  12.5. 

Joseph,  his  story,  ii.  24,  «&c. 

Joshua  and  Caleb,  sent  as  spies  into  the  land  of  Canaan,  i.  295. 

Journey,  Mohammed's  to  heaven,  ii.  71. 

Jowadh  (Abu'l)  the  hypocrite,  finds  fault  with  Mohammed's  distribution  of  the 
spoils  at  Honein,  i.  3i34. 

Irem,  the  city  of  Ad,  ii.  ',^86. 

Iron,  its  usefulness,  ii  326;  some  utensils  of  that  metal  brought  by  Adam  down 
from  paradise,  ib. 

Isaac  promised,  ii.  18  ;  his  birth,  19. 

Islam,  the  proper  name  of  the  Mohoinmcdan  religion,  i.  2.34,  n. ;  the  only  true 
religion,  i.  249;  the  only  religion  till  the  death  of  Abel,  i.  398. 

Ismael,  V.  Abraham. 


416  TABLE,  &C. 

Israelites,  their  males  slain  by  Pharaoh,  i.  195;  ])ass  the  Red  Sea,  i.  354  ;  God's 
goodness  to  them,  i.  354  ;  ii.  284;  miraculously  fed  in  the  wilderness,  i.  357; 
lust  for  the  herbs  of  Egypt,  i.  196;  worship  tlio  golden  calf,  i.  195,  202,  355  ; 
their  punishment,  i.  195,  202;  change  the  word  put  into  their  mouth  at  Jericho, 
i.  196,  358;  commanded  to  sacrifice  a  red  cow,  i.  199,  &c.  ;  demand  to  see  God; 
and  their  punishment,  i.  288;  refuse  to  enter  the  holy  land,  and  their  punish- 
ment, i.  296;  their  transgression,  ii.  72;  desire  a  king,  i.  224 ;  cursed  by  David 
and  Jesus,  i.  306.     V.  Jews. 

Judgment  (day  of)  the  Mohammedan  tradition  concerning  it,  i.  235;  described, 
ii.  157,  308,  314  ;  the  signs  of  its  approach,  ii.  128,  n.  281,  292  ;  called  the  hour, 
i.  317;  unknown  to  any  besides  God,  i.  360 ;  will  come  suddenly,  ib. ;  and 
inevitably,  i.  401,  ii.  319. 

Al  Judi,  the  mountain  whereon  Noah's  ark  rested,  ii.  15. 

Just  and  unjust,  the  difference  between  them,'ii.  272. 

Al  Kadr,  the  name  of  the  night  on  which  the  Koran  came  down  from  heaven, 
ii.  394. 

Kail  sent  to  Mecca  to  obtain  rain  for  Ad,  i.  345,  n. 

Karun  (or  Corah),  his  story  and  fearful  end,  ii.  187. 

Kebla,  the  part  towards  which  the  Mohammedans  turn  in  prayer,  i.  248,  n. ; 
indiiferent,  i.  206;  changed  from  Jerusalem  to  Mecca,  i.  209. 

Kendah,  a  tribe  who  used  to  bury  their  daughters  alive,  i.  332,  n. 

Keys  of  knowledge  (the  five),  ii.  205,  n. 

Khadijah,  Mohammed's  wife,  one  of  the  four  perfect  women,  ii.  348,  n. 

Khaibar,  the  expedition  thither,  ii.  296,  n. 

Khaithama  (Abu),  a  story  of  him,  i.  394,  n. 

Khaled  Ebn  Al  Walid  puts  Mohammed's  horse  to  flight  at  the  battle  of  Ohod, 
i.  255,  n. ;  demohshes  the  idol  of  al  Uzza,  ii.  255,  n. ;  drives  Acrema  and  his 
men  into  Mecca,  ii.  297,  n. 

Khantala,  V.  Handha. 

Khawla  bint  Thalaba,  her  case  occasions  a  passage  of  the  Koran,  ii.  327. 

Khazraj,  V.  Aws. 

Al  Kedr,  the  prophet,  his  adventures  with  Moses,  ii.  93.  &c. 

Khobaib,  his  martyrdom,  ii.  68,  n. 

Khozaa  (the  tribe  of)  held  the  angels  to  be  the  daughters  of  God,  ii.  119,  n. 

Kitfir,  Joseph's  master,  ii.  27,  n. 

Koba,  Mohammed  founds  a  mosque  there,  i.  392,  n. 

Kobeis  (Abu),  a  mountain  near  Mecca,  whence  Abraham  proclaimed  the  pilgrim- 
age, ii.  130,  n.  .. 

Koran,  the  signification  of  the  word,  ii.  24,  n. ;  by  whom  composed,  u.  66; 
twenty-three  years  in  completing,  ii.  158,  n.  ;  could  not  be  composed  by  any 
besides  God,  i.  400  ;  men  and  genii  desired  to  produce  a  chapter  like  it,  i.  400, 
ii.  81  ;  no  forgery,  ii.  355  ;  sent  down  by  God  himself,  i.  329  ;  its  excellency, 
i.  249,  n.,  ii.  189,  269;  consonant  to  scripture,  i.  224  ;  no  revelation  more  evi- 
dent, i.  361  ;  contains  all  things  necessary,  i.  318,  &c.,  ii.  65;  all  differences  to 
be  decided  by  it,  i.  274 ;  its  contents  partly  literal,  and  partly  figurative,  i.  232 ; 
traduced  by  the  unbelievers,  ii.  155;  as  a  piece  of  sorcery,  i.  396  ;  as  a  poetical 
composition,  ii.  237;  as  a  pack  of  fables,  ii.  177;  the  sentence  of  those  vvho  be- 
lieve not  in  it,  ii.  285;  when  revealed,  ii.  281 ;  not  hable  to  corruption,  ii.  9, 
Koreidna  (tribe  of),  their  destruction,  ii.  212.  n. 

Koreish  (the  tribe  of),  their  nobility,  i.  257,  ii.  402;  their  enmity  to  Mohammed, 
i.  330,  n.;  demand  miracles  of  him,  ii.  42;  threaten  him  for  abusing  their  gods, 
171 ;  propound  three  questions  to  him,  ii.  181 ;  some  of  them  attempt  to  kill 


with  Mohammed,  ii.  297,  n.;  violate  the  truce  and  lose  Mecca,  ii  294,  n. 
Kosai,  names  his  sons  from  four  idols,  i.  362;  the  Koreish  demand  him  to  be 
raised  to  life  by  Mohammed,  i.  366. 

Laheb  (Abu),  Mohammed's  uncle,  and  bitter  enemy,  ii.  406,  n.;  his  and  his  wife's 

punisluirent,  ib. 
Lapwing,  gives  Solomon  an  account  of  the  city  of  Saba,  ii.  172  ;  carries  a  letter 

from  him  to  the  queen,  u.  173;  her  sagacity  in  findirig  water,  ib. 


TABLE,  &C.  117 

Last  day,  V.  Judgment. 

Law,  given  to  Moses,  i.  195 ;  confirmed  by  Jesus,  i.  ^-10  ;  and  the  Koran,  i.  194, 

195. 
Laws,  relating  to  inlieritances,  i.  2G4,  291 ;  legacies,  i.  213,  311  ;   to  divorce,  V. 

Divorce;  to  murder,  V.  Murder,  &c. 
Laws  of  Moses  and  Jesus  set  aside  by  tlie  Koran,  i.  300,  n. 
Laws  of  God,  the  punishment  of  those  who  conceal  them,  i.  261,  n. 
Lazarus  raised,  i.  210,  n. 

Leg  made  bare,  the  meaning  of  that  expression,  ii.  352,  n. 
Leith  (Banu)  thouglit  it  unhiwful  to  eat  alone,  ii.  154,  n. 
Letters,  initial,  explained,  i.  330,  n. 
Life  to  come,  liow  expressed  in  Arabic,  i.  189,  n. 
Lobaba  (Abu)  his  trcacliery,  i.  307,  n. 

Lokman,  his  history,  ii.  201,  «&c.  ;  whether  the  same  with  Esop.ii.  202. 
Lot,  his  story,  i.  347,  ii.  18,  53,  176 ;  his  wife's  infidelity,  ii.  347. 
Lote-tree  in  heaven,  ii.  311. 
Lots  forbidden,  i.  219,  308. 

Madian,  a  city  of  Ilejaz,  i.  347;  its  inhabitants  destroyed,  ii.  168,  n. 

Magog,  V.  Gog. 

Malec,  the  principal  angel  who  has  the  charge  of  hell,  ii.  279.  * 

Malec  Ebn  al  Seif,  a  Jew,  i.  244,  n. 

Man,  his  wonderful  formation,  ii.  252;  created  various  ways,  ii.  128  ;  shall  be  re- 
warded according  to  his  deserts,  i.  270  ;  ougiit  to  be  thankful  for  the  good  things 
of  this  life,  ii.  237  ;  his  ingratitude  to  God,  ii.  198  ;  his  presumption  in  undertak- 
ing to  fulfil  the  laws  of  God,  ii.  220  ;  why  destroyed,  ii.  23. 

Manna,  given  to  the  Israelites,  i.  195. 

Marriage,  laws  relating  thereto,  i.  267,263,  ii.  149;  Mohammed's  privileges  as  to 
marriage,  ii.  216,  &c. ;  apt  to  distract  a  man  from  his  duty,  ii.  342. 

Martyrs,  not  dead,  but  living,  i.  210  ;  the  sufferings  of  two  Mohammedans,  ii.  68. 

Marut,  V.  flarut. 

Mary  (tlie  virgin)  her  story,  ii.  99,  &c  ;  free  from  original  sin,  i.  237,  n.  ;  miracu- 
lously fed,  238  ;  one  of  the  four  perfect  women,  ii.  348,  n. ;  calumniated  by  the 
Jews,  i.  288;  a  woman  of  veracity,  i.  306. 

Al  Masher  al  Haram,  i.  217. 

Masud  (Ebn)  a  tradition  of  his  in  relation  to  Pharoah,  ii.  262,  n. 

Maturity  of  age,  i.  264. 

Measure,  ought  to  be  just,  i.  348,  ii.  378. 

Mecca,  the  security  and  plenty  of  that  city,  i.  248.     See  Caaba. 

Meccans,  their  idolatry  and  superstitions  comdemned,  i.  332,  ii.  276;  imagined 
their  idols  interceded  for  them  with  God,  i.  396;  reproached  for  their  ingrati- 
tude, ii.  48  ;  threatened  with  destruction,  ii.  266  ;  require  Mohammed  to  show 
them  tlie  angels,  i.  32!>,  n. ;  send  their  poor  out  of  th«  city  to  Mohammed,  i.  320, 
n. ;  hold  a  council  and  conspire  Mohammed's  destruction,  i.  367,  n. ;  applied  in- 
decent circumstances  to  God,  ii.  61,  n.  ;  chastised  with  famine  and  sword,  ii. 
140,  n.  256;  promised  rain  on  their  embracing  Islam,  ii.  360,  n. 

Medina,  its  inhabitants  reproved  for  declining  the  expedition  to  Tabuc,  i.  394. 

Menah,  an  idol  of  tlie  Meccans,  i.  283,  ii.  311. 

Merwa,  V.  Safa. 

Mestah,  one  of  tiio  accusers  of  Ayesha,  ii.  147,  n. 

Midian,  V.  Madian. 

Micliael,  the  friend  of  the  Jews,  i.  203,  n. 

Milk,  its  production  wonderful,  ii.  62. 

Mina(the  valley  of),  i.  217. 

Miracles  required  of  Mohammed,  ii.  42,  n.  82. 

Months,  sacred,  to  be  observed,  i.  215,  292,  310,  381. 

Moon,  split  in  sunder,  ii.  313. 

Mohajerun,  or  refugees,  who,  i.  390,  n. 

Mohammed,  promi.sed  to  Adam,  i.  193;  foretold  by  Christ,  ii.  337;  expected  by 
Jews  and  Christians,  ii.  395  ;  sent  at  forty  years  of  age,  i.  397,  n.  ;  complained 
of  by  the  Koreish  to  his  uncle  Abu  Taleb,  ii.  245,  n. ;  his  revelations  ridiculed 
by  the  Meccans,  i.  398,  n. ;  his  journey  to  heaven,  ii.  71 ;  enters  into  a  league 
with  tiiose  of  Medina,  i.  367,  n. ;  discovers  the  conspiracy  of  the  Meccans  against 
his  life,  i.  367,  n. ;  gains  some  proselytes  of  the  genii  by  reading  the  Koran,  ii. 
Vol.   II.— 3  C 


418  TABLE,  &C. 

289,  n.;  sent  as  a  mercy  to  all  creatures,  ii.  127;  the  illiterate  prophet,  i.  357; 
excuses  his  inability  to  work  miracles,  i.  329,  ii.  40  ;  his  promise  to  those  who 
fly  for  religion,  ii.  194,  n. ;  accused  of  injustice  in  dividing  the  spoils,  i.  256, 
384;  flies  to  Medina,!.  382;  foretels  the  victory  at  Bedr,  ii.  316,  n. ;  an  account 
of  that  victory,  i.  233,  363,  &.c. ;  loses  the  battle  of  Ohod,  where  he  is  in  danger 
of  his  life,  i.  251 ;  reported  to  be  slain,  i.  253,  n. ;  lays  the  fault  on  his  men  for 
disobeying  his  orders,  i.  255;  endeavours  to  quiet  their  murmurs  for  that  mis- 
fortune, i.  254,  &c. ;  goes  to  meet  the  Koreish  at  Bedr,  according  to  their  chal- 
lenge, i.  258,  n.;  foretels  the  battle  of  the  ditch,  ii.  212;  the  fear  of  his  men  at 
that  battle,  ib. ;  his  men  swear  fidelity  to  him  at  al  Hodeibiya,  ii.  296  ;  his  gene- 
rosity, ii.  297 ;  makes  a  truce  with  the  Koreish  for  ten  years,  ib. ;  his  courage  at 
the  baltle  of  Honein,  i.  378,  n. ;  expostulates  with  his  followers  on  their  unwil- 
lingness to  go  on  the  expedition  to  Tabuc,  i.  382,  &c. ;  some  account  of  that 
expedition,  i.  347,  n. ;  a  conspiracy  to  kill  him,  i.  386,  n.,  ii.  233,  n. ;  another 
attempt  on  his  life,  from  which  he  is  miraculously  preserved,  i.  294,  n. ;  is  almost 
prevailed  on  by  the  Jews  to  go  into  Syria,  ii.  80 ;  reproves  the  hypocritical 
Moslems,  i.  276  ;  his  mercy  to  the  disobedient,  i.  256 ;  his  wives  demand  a  better 
allowance,  on  which  he  offers  them  adivorce,  ii.  213 ;  they  chose  to  stay  with  him, 
and  fie  lays  down  some  rules  for  their  behaviour,  ii  214  ;  the  Jews  reproach  him 
on  account  of  the  number  of  his  wives,  ii.  44,  n.;  his  privileges  in  that  and  some 
other  respects,  ii.  216,  «&c. ;  his  divorced  wives  or  widows  not  to  marry  again, 
ii.  218 ;  his  amour  with  Mary,  an  Egyptian  slave,  ii.  345,  &c. ;  disputes  in  a 
Jewish  synagogue,  i.  234,  n. ;  decides  a  controversy  in  favour  of  a  Jew  against 
a  Mohammedan,  i.  275,  n. ;  reprehended  for  a  rash  judgment,  i.  282 ;  not  allowed 
to  pray  for  reprobate  idolaters,  i.  393 ;  utters  blasphemy  through  inadvertence,  ii. 
134,  n.;  no  revelation  vouchsafed  him  for  several  days,  ii.  88,  n.,391,n. ;  enjoined 
to  admonish  his  people,  ii.  309  ;  his  near  relation  to  the  believers,  ii.  209  ;  de- 
mands respect  and  obedience  from  them,  ii.  154,  329;  challenges  his  opponents 
to  produce  a  chapter  like  the  Koran,  i.  190  ;  put  out  of  conceit  with  honey,  ii. 
345;  desires  nothing  for  his  pains  in  preaching,  ii.  160;  acknowledges  himself 
a  sinner,  ii.  292;  commanded  to  pray  by  night,  ii.  361 ;  refuses  the  adoration  of 
two  Jews,  i.  246,  n. ;  refuses  to  eat  with  an  infidel,  ii.  157,  n. ;  prophecies  the 
defeat  of  the  Persians  by  the  Romans,  ii.  195;  reprehends  his  companions'  im- 
patience, ii.  189 ;  and  their  imitating  the  Christians,  i.  307 ;  speaks  by  revelation, 
ii.  310  ;  his  dream  at  Bedr,  i.  370  ;  his  dream  at  Medina,  ii.  298  ;  his  doctrine 
compared  with  that  of  the  other  prophets,  ii.  287 ;  is  terrified  at  the  approach  of 
Gabriel,  ii.  363 ;  is  reprehended  for  his  neglect  of  a  poor  blind  man,  ii.  374 ;  de- 
molishes the  idols  of  Mecca,  ii.  81  ;  warned  to  prepare  for  death,  ii.  405. 
Mohammedans  believe  in  all  the   scriptures  and  prophets  without  distinction,  i. 
207, 208  ;  forbidden  to  hold  friendship  with  infidels,  i.  250,  302 ;  the  hypocritical 
threatened,  i.  396 ;  the  lukewarm  deceive  their  own  souls,  ii.  294 ;  the  sincere, 
their  reward,  ii.  185;  their  description,  ii.  299. 
Moseilama,  the  false  prophet,  i-  302,  n. 

Moses,  his  story,  i.  350,  «&c.  ii.  106,  «fcc.  162,  &c.  181,  &c,  ;  his  miraculous  pre- 
servation in  his  infancy,  ii.  108,  &c.;  the  impediment  in  his  speech,  how  occa- 
sioned, ii.  107,  n.;  kills  an  Egyptian,  and  flies  into  Midian,ii.  181 ;  is  entertained 
by  Shoab,  ii.  182;  receives  his  rod  from  him,  ii.  183,  n. ;  sees  the  fire  in  the 
bush,  ii.  170;  is  sent  to  Pharoah,  and  receives  the  power  of  working  miracles, 
ii.  83  ;  his  transactions  in  Egypt,  i.  350,  &c.  403,  &c. ;  brings  water  from  the 
rock,  i.  196,  357,  n. ;  cleared  from  an  unjust  aspersion  by  a  stone's  running  away 
with  his  clothes,  ii,  220,  n. ;  treats  with  God,  and  receives  the  tables  of  the  law 
from  him,  i.  194,  195,  354  ;  breaks  the  tables,  and  is  wroth  with  Aaron,  on  ac- 
count of  the  golden  calf,  i.  356;  threatens  the  people,  ib. ;  part  of  his  law  re- 
hearsed, i.  335;  reproved  for  his  vanity,  ii.  92,  n. ;  his  expedition  in  search  of 
al  Khedr,  ib. ;  his  and  Aaron's  relics  in  the  ark,  i.  225  ;  his  law  now  corrupted, 
i.  235,  n. 
Moslems,  V.  Mohammedans. 

Murder,  laws  concerning  it,  i.  213,  279,  297,  ii.  75, 135. 
Mussulman,  whence  the  word  comes,  i.  207,  n. 
Mysteries,  how  expressed  in  Arabic,  i.  188,  n. 

Al  Nadir  (the  tribe  of)  expelled  Arabia,  ii.  330,  n. 
Nebuchadnezzar  takes  Jerusalem,  ii.  72,  n. 
Night,  part  of  it  to  be  spent  in  prayer,  ii.  363. 


TABLE,  &C.  419 

Nimrod,  disputes  with  Abraham,  i.  227;  his  tower,  ii.  58,  n. ;  attempts  to  ascend 
to  heaven,  ii.  122,  n. ;  his  persecution  of  Abraham,  and  his  punishment,  ii.  123. 

Noah,  his  story,  i.  344,  403,  &c.,  ii.  1G5,  190,  358,  ifcc. ;  his  prayer,  ii.  314;  his 
wife's'  infidelitj',  ii.  347. 

Al  Nodar,  one  of  Mohammed's  adversaries,  his  opinion  of  the  Koran,  i.  317,  n.  ; 
introduces  a  Persian  romance  as  preferable  to  it,  ii.  201,  n. 

Oath,  an  inconsiderate  one,  how  to  be  expiated,  i.  308;  an  extraordinary  one,  ii. 

385. 
Oaths,  cautions  concerning  tlicm,  i.  220  ;  not  to  be  violated,  ii.  65. 
Obba  Ebn  Khalf  disputes  against  the  resurrection,  ii.  5l],  n. ;  his  wager  with  Abu 

Beer,  ii.  195,  n.  ;  is  wounded  by  Moliammed,  ii.  158,  n. 
Oda  Ebn  Kais,  an  enemy  of  Mohammed,  ii.  55. 

Offerings  to  God  recommended,  ii.  132;  a  large  one  made  by  Mohammed,  ib. 
Og,  fables  concerning  him,  i.  290. 
Ohod,  tlie  battle  fought  there,  i.  251,  n.  254. 
Okail  (Abu),  his  charity,  i.  387,  n. 
Okba  Ebn  Abi  Moait,  professes  Islam  and  apostatizes,  ii.  157,  n.  ;  publicly  abuses 

Mohammed,  ii.  158  ;  taken  and  beheaded  at  Bedr,  ib. 
Olive-trees  grow  at  mount  Sinai,  ii.  138. 

Olivet  (mount),  Christ  taken  thence  by  a  whirlwind,  i.  242,  n. 
Omar,  his  deciding  a  dispute  between  a  Jew  and  a  Mohammedan,  i.  275  ;  com- 
pared to  Noah,  i.  373,  n. 
Omm  Salma,  one  of  Mohammed's  wives,  ii.  89,  n. 
Omeyya  Ebn  Abi'lsalt,  i.  359,  n. 
Opprobrious  language  forbidden,  ii.  300. 
Orphans,  not  to  be  injured,  i.  263,  ii.  391  ;  a  curse  on  those  who  defraud  them,  i. 

219 ;  to  be  instructed  in  religion,  i.  265. 
Ostrich's  egg,  a  fine  woman's  skin  compared  to  it,  ii.  239. 
Othman  Ebn  AS'an,  sent  by  Mohammed  to  the  Koreish,  is  imprisoned,  ii.  296,  n.; 

contributes  largely  to  the  expedition  of  Tabuc,  i.  387,  n. 
Othman  Ebn  Matun,  his  conversion  occasioned  by  a  passage  of  the  Koran,  ii. 

65,  n. 
Othman  Ebn  Telha,  has  the  keys  of  the  Caaba  returned  to  him  by  Mohammed,  i. 

274,  n. ;  embraces  Mohammedism,  ib. 
Oven,  whence  the  first  waters  of  the  deluge  poured  forth,  ii.  13,  n.  138. 
Ozair,  V.  Ezra. 

Parables,  i.  228,  ii.  47,  63, 89. 150,  247. 

Paraclete,  tlie  Mohammedan  opinion  concerning  the  person  thereby  meant,  ii. 
337,  n. 

Paradise  described,  ii.  43,  291,  318,  «&c. ;  where  situate,  i.  192,  n. ;  its  fruits,  i. 
191  ;  the  portion  of  the  distressed,  i.  218. 

Pardon  will  be  granted  to  the  penitent,  i.  376. 

Parents  to  be  honoured,  ii.  74,287;  make  their  children  infidels,  ii.  198. 

Patience,  recommended,  i.  263,  ii.  263  ;  the  sign  of  a  true  believer,  i.  390,  ii,  268, 
290. 

Patriarchs  before  Moses,  neither  Jews  nor  Christians,  i.  206. 

Pen,  with  which  God's  decrees  are  written,  ii.  350. 

Penitent,  their  reward,  ii.  393. 

Pentateuch,  V.  Law. 

Persians,  overcome  by  the  Greeks,  ii.  196,  n. 

Peter  (St)  his  stratagem  to  convert  those  of  Antioch,  ii.  233,  n. 

Pharaoh,  his  story,  i.  350,  403,  &c.,  ii.  179,  &c.  260  ;  thecommon  title  of  the  kings 
of  Egypt,  i.  ;J50  ;  a  punishment  used  by  him,  ii.  246;  his  presumption,  ii,  278. 

Phineas  Ebn  Azura,  a  Jew,  his  dishonesty,  i.  245  ;  his  indecent  expressions  con- 
cerning God,  i.  260,  304,  n. 

Pico  de  Adam,  V.  Serendib. 

Pilgrimage  to  Mecca,  commanded,  i.  216 ;  directions  concerning  it,  i.  216,  247, 
ii.  130,  &c. 

Pledges  to  be  given,  whei^  no  contract  in  writing,  i.  231. 

Plurality  of  worlds,  the  belief  thereof  imputed  to  Mohammed,  i.  187,  n. 

Poets  censured,  ii.  169. 

Pomp  of  this  life,  of  no  value,  ii.  186.  ^ 

Polygamy,  V.  Marriage. 


420  TABLE,  &C. 

Prayer,  commanded  and  enforced,  i.  194,  205,  ii.  UG,  192, 197,  «&c.  ;  directions 
concerninor  it,  i.  261,  282,  293,  ii.  80,83  ;  not  to  be  entered  on  by  him  who  is 
drunk,  i.  272 ;  before  reading  the  Koran,  ii.  66,  &c. ;  for  the  penitent,  ii  258. 

Predestination,  i.  253,  ii.  73. 

Pre-existence  of  souls,  a  doctrine  not  unknown  to  the  Mohammedans,  i.  359,  n. 

Pride,  abominable  in  the  sight  of  God,  ii.  75. 

Prideaux  (Dr)  charges  the  Mohammedans  with  cruelty,  without  foundation,  ii. 
330,  n. ;  confounds  Salman  with  Abd'allah  Ebn  Salam,  ii.  67,  n. ;  his  partiality 
as  to  the  story  of  Abraha's  overthrow,  ii.  401,  n. ;  confounds  Caab  Ebn  al  Ash- 
raf,  the  Jew,  with  Caab  Ebn  Zohair,  the  poet,  i.  245,  n. ;  misled  by  Erpenius, 
ii.  330,  n. ;  misquotes  a  passage  of  the  Koran,  ii.  345,  n, ;  mistaken  in  asserting 
Mohammed  might  marry  his  nieces,  ii.  217,  n. 

Prodigality,  a  crime,  ii.  74. 

Prophets,  their  enemy  will  have  God  for  his,  i.  203 ;  rejected  and  persecuted  be- 
fore Mohammed,  i.  317,  400  i  not  chosen  for  their  nobihty  or  riches,  i.  330;  V. 
Sinai. 

Prosperity  or  adversity,  no  mark  of  God's  favour  or  disfavour,  ii.  387. 

Punishments  and  blessings  of  the  next  life,  i.  340,  &c. ;  the  manner,  i.  381. 

Quails  given  the  Israehte  ■•,  i.  195  ;  what  kind  of  birds  they  were,  ib.  n. 
Quarrels  between  the  true  believers  to  be  composed,  ii.  300 ;  to  be  avoided  on  the 

pilgrimage,  i.  216. 
Quietism,  Mohammedans  no  strangers  to  it,  ii.  387,  n. 

Rafe  (Abu)  a  Christian,  offers  to  worship  Mohammed,  i.  246. 

Rahun,  V.  Serendib. 

Raina,  a  word  used  by  the  Jews  to  Mohammed  by  way  of  derision,  i.  204. 

Al  Rakim,  what,  ii.  85. 

Ramadan  (the  month)  appointed  for  a  fast,  i.  214. 

Ransom  of  captives  disapproved,  i.  372. 

Al  Rass,  various  opinions  concerning  it,  ii.  158,  n. 

Razeka,  an  idol  of  Ad,  i.  344. 

Religion,  no  violence  to  be  used  in  it,  i.  226 ;  fighting  for  it  commanded  and  en- 
couraged, i.  219,  2.56,  278,  366,  376,382,  ii.  133,  337;  divided  into  various  sects, 
ii.  140;  harmony  therein  recommended,  i.  249;  whether  those  of  any  religion 
may  be  saved,  i.  197,  n. 

Repentance,  necessary  to  salvation,  i.  267;  a  death-bed  one  ineffectual,  ib. 

Resurrection  asserted,  ii.  76,  303,  366,  381  ;  described,  ii.  142,  &c.  303;  the  signs 
of  its  approach,  ii.  366  ;  its  time  known  to  God  alone,  ii.  205,  &c. 

Retaliation  (the  law  of)  i.  213. 

Revelations  in  writing  given  to  several  prophets',  i.  188,  n. ;  what  are  now  extant 
according  to  the  Mohammedans,  i.  189, 

Revenge  allowed,  ii.  135. 

Riches,  will  not  gain  a  man  admission  into  paradise,  ii.  225 ;  employ  a  man's 
whole  life,  ii.  398. 

Right  way,  what  the  Mohammedans  so  call,  i.  188,  n. 

Righteous,  their  reward,  i.  399,  ii.  190,  «fcc.  206. 

Righteousness,  wherein  it  consists,  i.  213. 

Rites  appointed  in  every  religion,  ii.  135. 

Rock,  whence  Moses  produced  water,  i.  196. 

Saad  Ebn  Abi  Wakkas,  i.  363,  ii.  190,  n. 

Saad  Ebn  Moadh,  his  severity,  i.  373,  n. ;  dooms  the  Koradhites  to  destruction, 

ii.  213,  n. 
Saba,  queen  of,  V.  Balkis. 

Saba,  the  wickedness  of  his  posterity,  and  their  punishment,  ii.  223. 
Sabbath,  the  transgression  thereof  punished,  i.  358. 
Safa  and  Merwa  (mountains  of),  two  monuments  of  God,  i.  210,  211. 
Safiya  bint  Hoyai,  one  of  Mohammed's  wives,  ii.  301,  n. 
Al  Sahira,  one  of  the  names  of  hell,  ii.  373,  n. 
Saiba,  i.310.  • 

Sakia,  an  idol  of  Ad,  i.  344. 
Sakhar,  a  devil,  gets  Solomon's  signet  and  reigns  in  his  stead,  ii.248,  n.;  his 

punishment,  ib. 


TABLE,  &C.  421 

Saleli,  llie  prophet,  liis  story,  i.  345,  &c.,  ii,  167,  &c  ,175;  V.  Tliamud. 

Salema,  an  idol  of  Ad,  i.  344. 

Salsabil,  a  fountain  in  paradise,  11.  369. 

Salutation,  mutual,  recommended,  1.  278. 

Al  Samcri,  the  maker  of  the  golden  calf,  who,  1.  194,  n.,   li.  11],  n. 

Sarah,  wife  of  Abraham,  her  laughing,  ii.  18. 

Satan,  his  punishment  for  seducing  our  first  parents,  1.  338;  believed  to  assist  the 
Koreish,  1.  371. 

Saul,  his  story,  i.  224,  &c. 

Sects  and  their  leaders,  shall  quarrel  at  the  resurrection,  1.  212. 

Sejaj,  the  prophetess,  i.  3U2,  n. 

Sejjin,  what,  11.  378,  n. 

Sennacherib,  ii.  72,  n. 

Separation  (the  day  of),  a  name  of  the  day  of  judgment,  li.  283. 

Serab,  what,  ii.  151. 

Serendib  (the  isle  of),  Adam  cast  down  thereon  from  paradise,  1. 193,  n. ;  the  print 
of  Adam's  foot  shown  on  a  mountain  there,  lb. 

Sergius,  the  monk,  ii.  G7,  n. 

Serpent,  his  sentence  for  assisting  in  the  seduction  of  man,  1.  333,  n. 

Seventy  Israelites  demand  to  see  God ;  are  killed  by  lightning,  and  restored  to 
life  at  the  prayer  of  Moses,  1.  195. 

Al  Seyid  al  Najrani,  a  Christian,  offers  to  worship  Mohammed,  1.  246. 

Shamhozai,  a  debauched  angel,  his  penance,  i.  204,  n. 

Shas  Ebn  Kais,  a  Jew,  promotes  a  quarrel  between  Aws  and  Khazraj,  i.  248,  n. 

Shechinah,  misinterpreted  by  the  commentators,  1.  225,  n. 

Sheddad,  son  of  Ad,  makes  a  garden  in  imitation  of  paradise,  11.  38C,  n. ;  Is  de- 
stroyed in  going  to  view  It,  lb. 

Sheep,  the  prodigious  weight  of  their  tails  In  the  east,  i.  334,  n. 

Shem,  raised  to  life  by  Jesus,  1.  240,  n. 

Shoaib,  the  prophet,  his  story,  1.  348,  &.C.,  11.  20, 

Signs,  the  meaning  of  tiie  word  in  the  Koran,  1.  194,  n. 

Al  Sijil,  the  angel  who  takes  an  account  of  men's  actions,  11.  126. 

Sin,  the  irremissible  one,  In  the  opinion  of  the  Mohammedans,  1.  201,n.;  the 
seven  deadly  sins,  1.  269,  n. 

Sinai  (mount),  lifted  over  the  Israelites,  1.  198,  202;  the  souls  of  all  the  prophets 
present  at  the  delivery  of  the  law  to  Moses  thereon,  1.  24l),  n. 

Simon  the  Cyrensean,  supposed  to  be  crucified  instead  of  Jesus,  1.  243,  n. 

Sirius,  or  the  greater  dog-star,  worshipped  by  the  old  Arabs,  ii.  312. 

Slaves,  how  to  be  treated,  11.  149;  (women)  not  to  be  compelled  to  prostitute 
themselves,  ii.  150. 

Slander  forbidden,  11.  300  ;  the  punishment  of  those  who  slander  the  prophets,  i. 
386,  &c.,  ii.  399. 

Sleepers  (the  seven),  their  story,  11.  84,  &c. 

Smoke,  which  will  precede  the  day  of  judgment,  11.  281. 

Sodom  and  Gomorrah  destroyed,  11.  20. 

Sodomy,  1.  259. 

Sofian  (Abu)  commands  the  army  of  the  Koreish  at  Ohod,  1.  251,  n.  ;  and  tlie 
convoy  of  the  Caravan  at  Bedr,  1.  364,  n.  ;  challenges  Mohammed  to  meet  him 
at  Bedr  a  second  lime,  1.  254,  n. ;  but  fails,  1.  258,  n.  ;  embraces  Mohammcdism 
on  the  taking  of  Mecca,  ii.  334,  n.  ;  expostulates  with  Mohammed,  ii.  141,  n. 

Sohail  Ebn  Aniru,  treats  with  Mohammed  on  behalf  of  the  Koreish,  ii.  298,  n. 

Soheib,  flics  to  Medina,  i.  217,  n. 

Solomon  succeeds  David,  ii.  171  ;  has  power  over  the  winds,  ii.  124,  249  ;  his  and 
David's  judgment,  ii.  J  24  ;  his  manner  of  travelling,  ii.  172;  what  ()assed  be- 
tween him  and  the  queen  of  Saba,  ii.  173,  &c.  ;  a  trick  of  the  devil's  to  blast 
his  character,  1.  203;  cleared  by  the  mouth  of  Mahommed,  lb.  ;  orders  several 
of  his  horses  to  be  killed,  because  they  had  diverted  him  from  his  praj'ers,  11. 
248 ;  is  deprived  of  his  signet  and  his  kingdom  for  some  days,  lb. ;  his  death 
concealed  for  a  3'ear,  and  in  what  manner,  ii.  22)?. 

Soraka  Ebn  Malec,  the  devil  appears  in  his  form,  1.  371. 

Soul,  the  origin  of  it,  ii.  81. 

Spoils,  laws  concerning  their  division,  1.  363,369,  11.  331. 

Stars  darted  at  the  devils,  ii.  51. 
Stoning  of  adulterers,  i.  235. 

Striking,  an  epithet  of  the  last  day,  ii.  397. 


422  TABLE,  &C. 

Supererogation,  ii.  70. 

Sura,  or  chapter  of  the  Koran,  i.  385,  n. 

Sun  and  moon,  not  to  be  worshipped,  ii.  268  ;  are  subject  to  God  and  the  use  of 

man,  i.  342,  &c. 
Swearer  (a  common)  not  to  be  obeyed,  ii.  351. 
Swine's  flesh,  V.  Food. 

Table,  caused  to  descend  from  heaven  by  Jesus,  i.  313  ;  of  God's  decrees,  i.  319. 

Tables  of  the  law,  i.  355. 

Tabuc,  the  expedition  of,  i.  382,  394.  , 

Tagut  the  meaning  of  the  word,  i.  226,  n. 

Taleb  (Abu),  Mohammed's  uncle,  i.  393,  n. ;  Mohammed  refuses  to  pray  for  him, 

on  his  dying  an  infidel,  ib. 
Talut,  V.  Saul. 

Tasnim,  a  fountain  in  paradise,  ii.  379. 

Tebala  and  Jorash,  their  inhabitants  embrace  Mohammedism,  i.  379,  n. 
Temple  of  Mecca,  V.  Caaba  ;  of  Jerusalem,  built  by  genii,  ii.  223. 
Thalaba,  grows  suddenly  rich  on  Mohammed's  prayer  for  him,  i.  387,  n. ;  refusing 

to  pay  alms  is  again  reduced  to  poverty,  ib. 
Thakif  (the  tribe  of)  demand  terms  of  Mohammed,  which  are  denied  them,  ii. 

79,  n. 
Thamud  fthe  tribe  of),  their  story  and  destruction,  i.  345,  ii.  133,  138,  267;  V. 

Saleh.  ■ 
Theft,  its  punishment,  i.  299. 
Throne  of  God,  i.  226 ;  will  be  borne  by  eight  angels  on  the  day  of  judgment,  ii, 

354. 
Thunder,  celebrates  the  praise  of  God,  ii.  40. 
Tima  Ebn  Obeirak,  his  theft,  i.  282,  n. 
Time  computed  by  the  Sun  and  Moon,  i.  327. 

Titian,  the  name  of  the  person  supposed  to  be  crucified  in  Christ's  stead,  i.  243,  n. 
Tobba  (the  people  of)  destroyed,  ii.  282. 
Toleihah,  the  false  prophet,  i.  302,  ii.  210,  n. 
Towa,  the  valley  where  Moses  saw  the  burning  bush,  ii.  373. 
Tribute,  its  imposition,  i,  379. 
Trinity,  the  belief  thereof  forbidden,  i.  290,  306. 
True  believers,  who  are  such,  ii.  137,  &c. 
Trumpet,  will  sound  at  the  last  day,  ii.  178,  257. 

Variety  of  languages  and  complexions  hard  to  be  accounted  for,  ii.  198,  n. 

Victory  of  the  Romans  over  the  Persians  foretold  by  Mohammed,  ii.  196. 

Visitation  of  the  Caaba,  i.  216. 

Unbelievers  described,  ii.  226;  their  sentence,  i.  211,  274,  ii.  171,  284. 

Unity  of  God  asserted,  ii.  407. 

Unrighteousness  punished,  i.  400. 

Usury  forbidden,  i.  229,  ii.  199. 

Al  Uzza,  an  idol  of  the  Meccans,  i.  283,  n.,  ii.  311. 

Al  Walid  Ebn  al  Mogheira,  a  great  enemy  of  Mohammed,  was  a  bastard,  ii.  351, 

n. ;  derides  Mohammed  for  calling  God  al  Rahman,  i.  360;  has  his  nose  slit,  u. 

35] ,  n. ;  his  prosperity  and  decay,  ii.  364 ;  hires  another  to  bear  the  guilt  of  his 

apostacy,  ii.  312;  his  death,  ii.  55. 
Al  Walid  Ebn  Okba,  ii.  300,  n. 

War  against  infidels,  commanded  and  recommended,  i.  295,  372,  ii.  291,  &c. 
Waraka  Ebn  Nawfal,  acknowledged  one  God  before  the  mission  of  Mohammed, 

i.  278,  n. 
Wasila,  i.  310. 

Water  produced  from  the  rock  by  Moses,  i.  196. 
Weight  to  be  just,  i.  348,  ii.  378_. 
Whoredom,  laws  concerning  it,  i.  266,  ii.  144. 
Wicked,  their  sentence,  i.  402,  ii.  50,  370.     See  Unbelievers. 
Widows,  to  be  provided  for,  i.  223 ;  laws  relating  to  them,  i.  222,  223. 
Wife  ought  to  be  used  justly,  i.  285;  may  be  chastised,  i.  266;  the  number  of 

wives  allowed  by  the  Koran,  i.  263 ;  their  duty  to  their  husbands,  i.  221. 
See  Adultery,  Divorce,  and  Marriage. 


BP109.S161833V.2 
The  Koran 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00037  6550 


DATE  DUE 


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